(navigation image)
Home American Libraries | Canadian Libraries | Universal Library | Community Texts | Project Gutenberg | Children's Library | Biodiversity Heritage Library | Additional Collections
Search: Advanced Search
Anonymous User (login or join us) Upload
See other formats

Full text of "The Humbled Sinner Resolved what He Should Do to be Saved: Or, Faith in the ..."


This is a digital copy of a book that was preserved for generations on Hbrary shelves before it was carefully scanned by Google as part of a project 

to make the world's books discoverable online. 

It has survived long enough for the copyright to expire and the book to enter the public domain. A public domain book is one that was never subject 

to copyright or whose legal copyright term has expired. Whether a book is in the public domain may vary country to country. Public domain books 

are our gateways to the past, representing a wealth of history, culture and knowledge that's often difficult to discover. 

Marks, notations and other maiginalia present in the original volume will appear in this file - a reminder of this book's long journey from the 

publisher to a library and finally to you. 

Usage guidelines 

Google is proud to partner with libraries to digitize public domain materials and make them widely accessible. Public domain books belong to the 
public and we are merely their custodians. Nevertheless, this work is expensive, so in order to keep providing this resource, we liave taken steps to 
prevent abuse by commercial parties, including placing technical restrictions on automated querying. 
We also ask that you: 

+ Make non-commercial use of the files We designed Google Book Search for use by individuals, and we request that you use these files for 
personal, non-commercial purposes. 

+ Refrain fivm automated querying Do not send automated queries of any sort to Google's system: If you are conducting research on machine 
translation, optical character recognition or other areas where access to a large amount of text is helpful, please contact us. We encourage the 
use of public domain materials for these purposes and may be able to help. 

+ Maintain attributionTht GoogXt "watermark" you see on each file is essential for informing people about this project and helping them find 
additional materials through Google Book Search. Please do not remove it. 

+ Keep it legal Whatever your use, remember that you are responsible for ensuring that what you are doing is legal. Do not assume that just 
because we believe a book is in the public domain for users in the United States, that the work is also in the public domain for users in other 
countries. Whether a book is still in copyright varies from country to country, and we can't offer guidance on whether any specific use of 
any specific book is allowed. Please do not assume that a book's appearance in Google Book Search means it can be used in any manner 
anywhere in the world. Copyright infringement liabili^ can be quite severe. 

About Google Book Search 

Google's mission is to organize the world's information and to make it universally accessible and useful. Google Book Search helps readers 
discover the world's books while helping authors and publishers reach new audiences. You can search through the full text of this book on the web 

at |http : //books . google . com/| 




•2 - •.. 





■-■rf _ J.^ ^ ■■ ^ - A < ^>_ 


.fall m 


To The 





Barron of thornangb, 

I BadiM) Sedfftpu^ in TefiiiiiQliy of 
his real cbankfiilinefre for all his (in- 
gohir Rdped onto him, and greae 
jncoutagemenc in the work of the 
Miniflery in Copettt'GAttkn^vfA of 

his Pious care in lettling (o able and ftkhftff a 

facceHbur to carry on Sit tvork of the Golpc! 

in thefaid place. Prefentcth this fcnfaitig Trea- 







Chriftian Reader, 

kT « jajprif at coifiimnrliUmn to the enfn- 
I mg trealife io let 'thee knorv, that it mas 
ZH'ritteitnitdcompleatedhy Mr.Obadiali 
Sedgwick in the tiiaeof his he jlth. U 
hath mwpleajedGod hyjicipeffe to difeaahle him 
jor fublich^ fervice in the way of f reaching, and if 
by Frintingthat he kath formerly preached,he may 
become further HJeful to the Chnrch ofChriJi, as it 
wiUbe much comfort to him , jo 1 donht not hut it 
will hmttier of much rejoycixg^ and great hetiejlt 
unto many others, "Ihefi Sermons handle the do- 
Srme tfpijtifying faith,. and if they (hall froiiein- 
Prmmntal^ either to. rPor\ or increase faith in thee. 
Let God have the glory, and the AumoHr thy fer- 
vent payers for bis recovery. 

Thy Semnt in the 

work of Cbrill, 
SPU. CALAtir. 

■■**»» » •W f 

^■, ,, ■^■^l^ifc^ 

To the READER. 

(7W Reader, 

His Trettire commendetb ic felf to thy accepttnco 
upon a eUmbhiicCQHntytlit one is ih^kpo^n wcrtb 
of iheAmb§r'^ the oth^i is the great ufefuiaeflb 
ofthe fubjeQwhUter : The Authour is lAx.Okih 
dish Sedgwick^ no novice in the chings of God>buC 
one tbac for a long timey both bejend tbefeas^tttd 
of heme, in ^ity %nd in ^emntrej ,• faith kept up cbc vigour of a 
convincing Miniftery, wbicb the Lord hath abnpdantly profpcr* 
ed to the convjerting of rome, and building up of otherS|tnd no 
doubt to the tf^Mt^i/Ji^ji of many more, who fidU §ne dajf knem 
thai a Prophet ^ the Lord hsih been amengfi fhfm t BcHdes, one 
ofnexemfUrjgodlineffe^ tiiiUng experience in ibe wayes of 
God; of whofe ^;i:^#i?^iir />irii the world bach bad a fufncient 
taftein thofe ehei/e Tredtijfes that are already ^ubit(faed under 
his name ; ccrrainly from fucb an nble hesd , and hdj hur$^ no- 
thing can be expeded that is ^^7^^^ and flufiui. 

'Tis a IjofTc, a iofle that cannot enough be bewailed , chat fo. 
eminent and ufefulaninftroment, is now by bodily i^eaknelfe^^nd 
frevailing fndi/pofitiene, taken ofF from his pubiick Miniftcrial la* 
hours .- there is no murmuring againfl the hand of God > but 
^ the wa iling of the old fi^ekpfowr able Miniders (hould be more 
cs laid to heart; alas we chat are to (ticceed intbe Lords work 
' (I am fure I can accufc onej with what 4 ^#4j[. and fme^ual 
^ face do we follow their^rMr examples i and bdi^g too too 
^n;^ early by the removal of fach choife in(lrnmcncs,put upon pub« 
lick fervices, no wonder if we faint under the burden* 
'Tis fome recompenfe for this Iofle > that this worthy fervant - 
^ of God is yet alive ^ not only to honeuf his o^^n Aiinu 
^ fi^n fwhich was moft confdatorj) by his private difcourf^i , full 
of faith and gtirit^tnd pment, yea, cheer fiUfubmiJJi^n to the Will 
"^^ of God concerning him ; but alfo to iingje oqt fach Treatifcrs of 
'^ hk own, as may be^of moft nfe to pubiick J>enefitsir4 edificaci^ 
L— on* ' • ' - The 

To the Reader. 


■>^ ■ 

The other rci(bn is the nr/V/W/pM/f/ fif the fffijcO msittr. Of all 
|«rim ftf*t6 b rtK cbieftft^ of the moft mtipfrfiUni cpufiimt im* 
^itfrir<ronihe^piri?u;»l liTc^i^ortf^i^by /tft^r , but wc iivt hy 
/4if;&; intb€chaine^fraacestfcfcnbcd,2 7#M 5,6,7, thtfint 
link is /rfi/A , as givinj^ ft^^*^g^^ ^^^ ffficaey to all the i cft| wnac 
is the grace that ) i^ Iderh the Lord the glory of his mertj,vgrd^ 
ijttt6pJT»4r,hu: faith f it honourech God more then an «»i. 
f^rwt tntirt ikeMence to the )rWi^ w&rMt Lam in inDoctncy could 
^ffifely have done ^ and ptttfeth hiin more then he was 
dtQ^iettfed with f he/«sr tft/tdmn ; AUgrMefs keep time ftdd pice 
vA^fmthy if faith be weak , /tft^rcaoaotbe ftfong, aor ^edfenc^ 
carried on htiixtenntem^ttr^ the back of ftMknct m\\ fiooa be 
broken , and ttmftrmci tttnik bee a weak and feeble reftratnc 
emourtttfisandpaffi^m, till we team to eomterbil!iscc^fr- 
fim delights Wi^fmmrt enjdjwfttts. Faith ia the e;e of the futil 
CO feetRtitsicocome^andehe Jb4>iiA>f the fam(,co receiTe Jefos 
Cbrift,at)d^aHbeneftt» in him: Faith "-^^ax \ will notdi^ 
grelle tmo .chccofmnon place, cerrtinty od TreatKe of FMh can 
he unwelcome to a graciont heart f ef^iaHf fnch an one tf this 
if; where niacters are carrfed on withfoch nrMrurr and d^mon- 
fif0thtt $f thi ffirit^ and ai t6 the /i/#«with tf^9mf riipwci^ and 
yet tempered with^r^tA; wAjttiiemtnt. 

I cootd fpeak more, bvc co a?oid ferpicion of fortialitj » and 
privtfitafft3Utttt>myvp$rtbjT^rtid^g^m tad Father: I Ihall 
only tdde thii, 'twere pity that fo eicetient t Treatife flioaid 
oMncforthinaa age peftredwitli ftieh a throi^ of Jtrri^^jfV 
Wriiars^ but that it h likely to be foand oat by its ##»! Iteftra 
and hightnef[e^\\)kt a fparkltng diamond among tn heapof pib* 
Mes and eommon (looei ^ The Lord continue the life of, and (if 
it be bia graciooa wiU) reftore fo much of llrength to the Au- 
tboor, that te may increafe the Churches treafnrcby publiifaing 
thofe excellent Dtfcoorfei concerning the Cevtnam ofgt^ta^Mnd 
other fucb like fpiritnal trgnments , which he bath i^ ftore by 
him. Regi^^lum 



■ II mt 

t ■ mmm^^'^^ 

The Contents of the Chapters 

and Se^ions. 


CHap. X . The Jependawe if the words. f. i 

Coap.2. The words opened with theftverMl doElrines. p, 4 
§. t. fh4M[e tfhe^t heeds change ef ejtimiitm townrds the Mi- 
nifiersoftheGofpeL - f.% 

J. %. Smfihiefitmers are ever inqtdfitive. f. 5 

%.%. Thenhdnattdchoifethiffgthetrotdfledfiott looks after ^ is 
how tofave itfelf. p. 6 

$• 4. Forfims rightlj fenfikU are as thrmghlj refdved fcr the 
tmam aadwaies^as for tbeendaadftope. p. 9 

$• %.When God Joth throHfhlj workjtfott mens confiiences.perfenal 
iapsrumfnefs mmfi heforgottmij diem who are f deal with them. 

S. 6. TrotAledfimlt orn^ h direBed to Chrifi. p. 1 2 

Chap, 3 . Faith in the Lord^fefm Cbrifi the only wsf to Mvation.f* 1 3 
§. I. Whatfefits J^gfnfr^j and what kffule of Saviour Chrijt 
is. p»l4. 

§» 1 . What Chrifififftifieth, and of Us attointing. p. 1 8 

§. 3. Vntowhat Cbrifi was amiated^and of his-offce cfaPricft. 

§,4. Chrifi anointed to be a Prophet. f.z6 

5. 5. Chrifi anciated to bi a King. p^zj 
Chap. 4- What believing in the Lordfeftss Chrift doth imporp.p 2 9 

Chap. 5* Faithin Chrifi defcribed p.jz 

§, l.Thefpringorfountaineoffaith. p.^z 

§• 2. TheSkbjeH of faiths ' p. J4 

§.5* The feat or habitation off ditk^ p.^^ 

^ 4. The proper and genuine a^ of fait k p.$y 

Chap. 6. theobjeSof jafiifyingfaitk .f4P 

' §. I. The immediate objefi of faith. . p^^i 

§.2* Th^ adequate and fropsrobje&fiffaisb. f.41 

§. 3, How faith doth exorcifi it fflfJ^M$ white iCbrifi. ^,43 

Ml 1 »» >■» ««■»!« I «■■ >«■■!» .« 

The Contents. 

» • t 

k ■ 

§. 4. What, 16 the exercife of faith in Chrift as a Saviottr^ ^*^£> 

ProfhetyLord. ]p.4y 

•%,$.Five particulars about taking andreceiving Chrifi as a Lord 

and Saviour, - p.46 i 

§. 6. The confcijuent oijcit of faith, rcmijjioh of fins 'and rightC" I 

smfneffe, and how faith is converfmt about remijfton of fins. ^,48 i 
§.7, How faith locks on Chrijlfor righteoufnejfe. . ^-50 

Chap. 7. How it may appear, that to beleeve in Chrifi U the onlj-^ 
^ "w/y. to he faved. Where are fame particulars premifed. p.^Z 
§. I. The Argun^ent for the confirmation of the Do^rine. p.^f , 

§.2. TheftcondArgumt/it. p,6z 

§. 3 . The third Argument. p.6i 

§4. The fourth Argurrent. *f-^3 

%,^, The fifth Argument. p. 64 

Chap. 8. Qnjeclaries from this dcBrine, fetting out the fingular 
ufe of preaciir;gandhcari?!goftheGojpeL ' P'^$ 

Chap. 9l Ourfufiificatifjntobejofndcn/yinfe/us Chrifi. p.6S 

§. I . The word f f^! ft i fie at ion explained. p.6g \ 

§. 2. fufiificatun d: fined and opened. p.yo 

§. 3.' The per/on jf.fiifiedisa believing finner. ^ p.ji 

§. 4. The Rcmiffiin (ffinms beltng to fufitfication. ^ ^.74 

§.5. The right eoufijcjje cf Qhrift is thatbj vrhich we are fw- 

ftificd. P'7^ . 

§. d.Thc pifiification ofafi^wer is a gracious andjufi aHun. p.78 
Chap. 10. The difficulty of beleeving. p.jg 

Chap. II, The facility of error and wifiake about beleev'ing. /.84 
Chap. 12. .Thefure and dangenus mtfery ofunhelitf p.Sj 

Chap. 13. Sules for the difcovery of faith. p.go 

§. I , Four things premijedfor the manner of evidencing cf faith. 

§.2. t^f true love of {^hrifi an infallible and ejfential evidence of ] 

true faith in Chrifi. ' p. 96 

§.3. Inward change and fanRitj of the heart an infiilt.:le 

tefiimcny of a living faith. p.i% 

§. 4. True faith takes Chrifi and him only to be its Lord^ p.:ci 

§.5. Faithmakes.the heart-humble and Uwly. f-i03* 

§. 6. True faith is fruitful. p. 1 04 ^^ 

§.7. True faith defires and endeavcurs after encreafe. f.107 

§.^. Faith in Chrift and a mimrnjul heart f9r fin ga togetht^. 

f.lcS Chap. 

The Contents. 

Chap. 1 4. SingHlar comfort for all true heleevers . /• J 09 

§. I. They are in the way to heaven. f.iio 

§.2. There $6 areal and bleffed exchange hetwixt them and 

Chrifi. p.iii 

§•3. They are in fmgular^Jovenant rnth Qcd. ^•?I4 

.§.^.. They may now with l^oldnejfe approach the throne (f grace* 

Chap* 1 5 . The Agreement and difference of ajirong andwealiifaith. 

§. I. The habitnal unity of trnefaith^ and wherein eJcprelfed in 

jour particulars. ' p\li9 

§.2/ Theintenfive dlverjities^ffdlth.wheriin ihm'^is a differ^ 

ence. • pi J 20 

§ ♦ 3 • Signes ' of a great and Jlrong faith. P-^^S 

§.4. Signesofaweakjaith- - f-Xl^ 

S . 5 . ^ omonfiratifins cftheti^th effaifh tha^h^fr^l^ ?• 1 3 6 

§. 6. TheconcorJLineeofnll fa}thy^hkii is t/f^, Upbhthir firong or 

w'eakJnfnndr.metJtal comfort s." *" '' ' ^139 

§. 7. The ine^nalit) cfjirong andweak^faiih^in refpcB of cir- 

cnmfiantial amforts, and feme other conf^quenccs. p.\j^6 

• §. 8 . Motivei Uogreaten onr^ faith, . f'^S^ 

CKap. U5. 'EkhorPatioWtoJaiaur for faving faith.. P'^$7 

§•!• Motives to get favingfaitk ^^j ,%h'58 

%.2.Impedirr^cnts & hindrances to thegeting of faving faith, p, 1 68 
§. J. Meanes by which god works faving faith. . . '^?%'^76 
§.4. objeBions that hinder from he leezting. . "^ ^ ']p.l84 

ehap.17. Of living by faith. p.Zi6 

§ . I }^l^/?^r /> is in the general to live by faith. p. 2 1 8 

§- 2 .To what ftates of life faith may extend, p.ZZO 

5.3. What it is to live by f^ith on Chrifi. p.iii 

§. 4. Argjuments to mwe ns to Uvrby faith:* •*' . «^ -^ /. ; *:pf 229 

Chap. I S.The improvement of faith to a full affurance^ P^^59 
§. I . What the AJfnrance of faith is. p.260 ■> 

§. 2. Whether fuch anajfnrance may he had. P-^^J 

%.l. Whether every belteverjhonldftrive to the ajfurance of faith. 

%./^. Arguments tomovebeleeversto labour for affurauce of faith.. 

§. $„By what meausthefiulmaygetufto thisajfurance. paBo.. 




T^ 'iT 






Edm. Cala^my. 

^ . _ ^^k 



Chap* I 

The humble pmer refalvecl. 


^ *.' 




The humble finnerrefolvedwhathe 

(hould do to be faved. "" 

A5:8i6. 50, 51. 
Sirs ] What mufi I do to iefaved. 
Andtheyfaidyhelievemtht Lord hfits Chrift^ 
•andthoHJbaltife favedyOitdtbyhmfi. 



r • 





The Dependance of the words. 

fmUtid Siku ( on ttkeir journey ) m$kt aftcp td 

yA#%l,achiefe City in M^id»ms^vcr(. ia.Thcy 

btd a rpecial call for it» wr.^. Being there the 

»#xt Sdtl^Mth^ they applythemfelvesto Vrdjimg 

and Priscbimg^ ver. 1 3 . and each of tbefe ^at 

crowned wich a blefled eftd. 

By thef^^ttiet»LyJU uecmfgruJ, ver* 14, if. By the latterithe 

li^iim difpoS^ftd^mt ef^ DM$ftU, ver. 16, 18. The Word and 

Prayer are tbegreat power of God to change the heart and coo* 


Bat if we tronble the De?il, the Devil will notceaft to rrbii'* 
blens. It bath been the lotof Ae beft )^iftcrs, to do mod 
good, and findoioft ai&idtoo. Lookliat in the 19* ver. and 
there yoa (hall fee PimltxA SU0 caogdtaftd drawn before the 

B Good 

■ '_^ 


Good God U T^c Tanl (hovAd be qucfiioned becaoTe he did 
caft out aDevil / But tbisisnottbcxnitterobjedcdy nor the 


immediate ground of the trouble ( Hfr M^ifttrfm that th$ heps 
of thfir gAUies ihiigpne. ) Howftr Vfill cbe love of the isirorkl 
rhruft a man ^gainft Gods fttyantt,evcn Tdul himfelf is brought '^ 
to the Bar.when he cuts olFthe gaines which the Devil broughr. ^ 

CovetoM hearts dnigood MMJleri cAn never sgree. * They will , 4^ 
rather fell (hcTrii/AthiafilofctheirC^iwf. . . 

But being DOW b^ore the Magiftratc,wfiati9 thcif kcnfarion? 
Wt.at / That faulmii SUaj diil caft out* the pevil ? No.That . 

rhcy who were the Matters of the Damofel were impaired and 
difadvantaged by their Preaching? No, though this was the 
ground, yet fomething elfe was the Pretence. This would fceme ' 

lomewhac too bafe,Md therefore tbey prge againfl tbem ano- , ] 
tberaHegatioo,: which they knew wo^ild.eafily take, vern2o./i * ^' 
^hefHelfig Uv^sexiesimg^ trpe{Ui0iiir'€nji^^^ il. Te^cb"^ ^ -, 
Cnfiomes "^hich-nre net U^fnlf&r ui f reeeive^nersi ohferve. hini f| 

Komans, fi— ^ 

^S As if he faid,rtiey are a couple of fadious and fchymattcal fel- >; 

lows, men of a fingular fpirit,given to innovation^ fpcak ftrange 
things of one Chrifi, and off Believing^ and pf Repenting, and we 
know not #bacV 

Tbey need fay no more, prefently there is an uprore^and witli^* i 
Qut any more ado, right or wrong , they have Juftice. The Mm^ 

^gifirates rent their clethej , and * eommand i^ hfMe them, 
v«r;2ai. ■ ■ 

, "And iIhs is not enough, befides the whip Ahe^muf^ tajt%c 

_ Priien,4ind hekfptfafe ani clofi^ vctfc 23. ^HMred efgopdaeffe 
doth many times precipitate evit men to the aUs^pfiajftfiici^ 

and he who hates a good man, will many rimes * become a bad 
ijadgc. .; 

putih the prif9n and flocks they are.and the hjUr\%Ahflrill ' ^ y^ 

ioexecHtejSL%lht^ knjitft jib command, verfc jQ^^.He dfd thmfi ^ ^ 
thtm into the inner prifon^ and made their feet fafi in the \ 

:. . A ftrangeprd^identeiithatof Gorf,P4»/and Si/aj arc fent M 
, to prifod tb c^trvWt af Jay*er, tatfr^toofe iiim, who b6und thetn, /^ -^^ 
' to beale hftri^rtiio fcour|ed ^:lftm, God hath feme fpecial ends f 
in the times and places of bis fcrvants fufferings. Weil^ac Mid- 




1*. IN^ 

Chap.I» The hutnhle Jimer nfolved . 3 

Son «n bolt out our Communion with God. Prayer wilf get 
rptohttv«nii.difpitc ofall oppcfidon, andeven^ fuffcrmg 

H«vM.and the He»v«n Ihooke the Earib,fo that the foH»i4tm$ 

j»i««tm.*-«^»'r4 Uoffd,svi.^6. I do not marvel th.at 
^iTSrbteake the bonds of Iroft when I know u « able to 
break afunder the bond! of death It Iclf. • 

kn^w Jia efcape of *U his prifoners,for whofe Uves.probable « «, 
u . \- mnft oav his own, and therefore m a paffi-, 

?n«e def^ratt^^^^^^^ i^-)*« /-' ^^ .. /^"^ '' ^* ^'"^ 

'"" "^' P4«/efpies him,and cryes out with a loud voice, ( bold, Md ; 

^%flf^ h^^> ^' ^' ^ ^'» °°.' * "»*" **^"' *" ^** 

^'iii,icbwbenheh«dfcatcM.V«Ifo°°A9. *^ - 

alteration » « this Jayler, verfe 29. He cam* tn mmhlwg. 
What te who before made them to becd.doth he now tremblel 
te thatbefore caft them into the ft~I«>d<>th h«ome tremb hng 
to hem 1 What were they . or what could they do (hackled , 

and fcourged. and imprilooed perCo«>., that he trembled before 
them' But lo he did. Jr^W. *i/r*#r««^rrmW.r/,wben God 
hath once touched their hearts , yet this is not all Heal^o 
MsS^i4*f^*hem,- :Hc.i8.4iponhiskreestoaskthemfor. 
^Jtn^.lor his c^el ufege ^4 f^^^ ^r.,s ,k« 

But wkjit ol all this. All this may arifefrom fparks of pitty and O^jt^. 

humanitvn; • ., . •. ■•••. <•!'■•' '1,. t'-.i «;-iV-„f«ti<ii»* Sol. 
Nay>t'thereiaa.pe^teK matter then all tTi'.s.- '^jfAfatdhe,: ^oi. 

r^Luid9f^*I^vtdi (Asifbefaid) ramma^miferable 
ULi, l have live4 wickedlx. an^ done wrong to «jny of 
SrMpJ"ieo4.,.^d in particularto Y^f iGood E~d fh^ 
ffiallieSme^nWl ypn af e tl^c Minifters of P'.' J'^ J^J""" J^' 
have pity oa a»,.and flpewunto me what.I Aay do tofave this 

^wSLpi/,and^«-Mnf«^erhim? theyfaid. 'Bcl^ve 

the openiitg of the words Chap. II« 

iM tbt lard hfmt Cbnfi, i»Kd tboM Jhult he {fvrd. And" I b^ 
ftechyoa marke ic, new immediite tbeir anfwer it to hi. 
qaeftion; they do aot JUy, at the High Pru^j to afflidetf 
IttdMjftk^thpmtpthat , they do not upbraid bim with hit bird 
tndcnieU arage. They take not that advantage,And fay, nay, 
now doth thyconfcicflce trotble thee for being (o wicked, 
and fcoDrging ns To fliarply? yea, and io let it; doeft thou come 
fwdireftion atid comfort to at^vhom tbou haS fo fliamefiilly 

No* they forget the injbriet. and prelentfy poor in the Oyl. 
They inftantly dircA bim into the trae way of life, BtUtwif- 
tin Lord UfMtChrifitittdtbtmJMtktfAVti. BbC aKWC ot this a- 

T have cholin tltis text on porpofe, that t may proceed to tb' 
oext article of the Creed (/ btlitve i» U(kj Cbrifi am- Ltrd ) yo 
kt it is expteft in the next. 

Ent before I handle it,give me leave to Anatyfe the wordi,ari_ ' 
to cooch Dpon fomc GnguIarcopcliKion;, and theni will/«. 
down apOQ the Article itfejf more fujly^ 


Ihe opeti^ng of the words with thefevtraU 
pQarineJ in the. text. 

* . 
words oflbe text do contaiiie two parts. 
t/icMf§ af('onfcuM«e M h.frtpomHdHiky* trtw 
U*ndtTtmlinglinntr'- T^leca{eil not for a- 
<her, bnt f or Aiw/i/f, vkatfliMS / Jj t» Ai«t noc 
OQt his Ricbes.or wealth, or his body,<bQC *" 
»outbi5 foul: AndthaCBdtformeev fficmistit 
o)i,h\it for praUicdh, it is acafe about his f«lvation,4iid aboni the 
meanet which he fliould take to anainc i. Sirs, xthMjhaill d$to 



Cb^p. i I^ with thefrueratt DoBrines in the text. 5 

Secondly, Ti^ r«/#- fnllj refolveA: ( BeUeve i» tiac Lord^ 
pfiiS^ Cbrift, and thorn Jhalt b$ fivfd^ } As if he faid, 
^hrifi is the ondy waj XoHeavin^ andy;«t/ib'Ucheonely w^7 ^ 
to Cbrifi ; ^^^bath gwtnf ejus ChriH CO finntrr», and falvation. HT 

in blHl; And vhofoever htlitves in him^ fhaii not^ perifh ibut 

kavi iitrfhkttiifr. Now (bco,bclicve in hmi^and you'fhall be ia** 


There are many concluffons emergent from there words^ 
I will oDiit moil of them, and oneiy infid en the lac- 
ier. ■* 

Change of heart, heeds change of eftimaxion iotPard the k 

Min^^rsoftboGoffet. The pay )tr ft Ifccic before bad abafe 
and unworthy opinion of ^441/ and SUai.hxki now Lords^SirA^ 

Afttbe A/4M IS, fo the Judgement is, and Xewmfi of Nature;, 
bath with- it ife^nefe of Light. We can now fee the men and 
thetraiithority» and their olficeiaad embaftage^andtbe end of all 
thei^reproofeS} and in(!rQflions^,'iiid therefore the very feet of 
them^^e hing good tjfSngSi and fu^iijh feace aifd (alv'atm^anre 

It argues the heart to iie bafe andfordid, vt^bich can flrgbc\ 
and fcorne the Meflengers of Chrift* be bach no grace, wbc 
can contemne and^ vilifie a Miiiifter of *grace. Bot tw^ 
tbin^GodeterwOrks^wben be confers graice^' ( c^i«. ) Af^a 
eftbeWerdoj^ Grace , and M Monemring- of the Me£engerrof 

. Senfible finners are ever inqdfitive.Si^rn^batfiiuindt}zn^ fOj zl^ 
they in\^fiF; i, j^. Even-ther wttefrkktdinthetf hearts^ they cry 
oHt, men and$rethren* what JBallv^edof 

There ace two forts of Hhoers. ' ' 

FiFft,fbffie are *4rJkifi/,iinfcnfibfe, wfroTly ovcrgrdwn wfth fih^ 
and txtfoafienng^ Eph. 4. 18. Tbcin fitris in them, like the 
watersin the Ocean jander all which;ifa man doth lyc,yet he 
feefes no weight nor burden, becault tht Elements in their pr<H 
per places arc not fenfibly weighty : (o where fin is in its center, 
men are onfenliWe of- the burden df ic. Ttiey feefe it not, 
;i nor their mifery, and' tbcceford neither cOroplaine noren* 
quire* - 

SffcondtyyOther^ are tnade ftnfiile , not onely by tire ordinary 

' > - — '■ ■ ■■■■' ■ ■ I ' ■< 

The humhlefinner refohecL' Chap. II. 



Ifghcof anaturallconfcience, but by theconcrary principle of 
new and infufcd Grace : Ic is wicb them like as wicb a mao 
recovering out of a deep licknefle,his healcb comes inland makes 
him now feoAble of his weaknefs, and complaining, and de(i« 
ring help. • So when God doth by bis blefTed fpirft work the 
lively fenfe of (inne in (be.hearcofaperfon, the bafenefleofk 
the danger and mifery ofit. O he cannot now remaine thus* 
live chus, he muft have ^ guide, he goes.tQ a Mfffcnggr^cmoU 
iA«if/SioiiCo tnflruA and direft him. r 

For Hrft^confcience truly awaknedjcannotbeare its own bur- 
den, Its own divtfions, feares.accufations, prefent condition, and 
t^Heiefote thrperfoo willenquirf whether there be m0 Wii9# m 

Secondly, againe, fenfiblenefle of (in is Opus refpiSkwm,. it is 
a work for f ui tber work, God doth for this very end cnakff as 
feoiibleofourdnand mitery, that we might ienquire after the 
meaner of grace and fafety.. 

* Tbir^ly^oflce mose, (cai fe <>^e fcnfi(^e ,finnei of vuny .4bott« 
fands that is able to be bis owa Coanfellor^o.r comforter^ Wf^ace 
not able always to apply thofe fweet diredlions^thofe prpper and 
heavenly comforts as God promiies^to our.owa nec^ilities.whicb 
yet we may diftribpte withafnll and (ender heart/to. others in 
iibair e^igencw : for, there is ^a great differeq^e betwixt the pr^, 
fpfiAg,0f((omforMni^fht ^pipffgt^fc^^firh.fi^^bfi isppropofe: 
i^.ba^ba medici/if todeliye^jHewhpisio applyit, ba;b|| ^le* 
dicinetotake. There be many contrary arguments and rifings 
pf anunbelieving and fearful natDre,in the perfoti who is to apply 
cbe f^iith,tx^gctJniffQfJ3o4sfr^imf< to himrelf.fo that he is not 
alwayes able to fee the reach, a,nd coiqpaile .of theipk' to bic^felf; 
and therefore no marvel if be feeks oucfo.^ diri^^ion^in the mid ft 
of bis ownxQafuGpos,.and for a help to ^pply jn Uie mldft^ pf his 
QwnfearesaaddiftradtonsJ ' -. 
. Thi m<ii^i^Mfid cioify thing ^bicb tbi troubled, famii Uoket 

<^^,*fi *^?f -7fl'/f^' ^ /V/fM / s^r.h ^h^^ ]^mU 1 4^ iQ h€ 

^.Jhere;be, divers lo^s, pf trowles^:. and according tOktbeis * 
.grounds and qualities, dotb every pcrfon lay out for belpand rt- 
roedy« Some are troubled with meeryS^i^r/}, and heJth i^ the 
^thiog which they woqM li&ye. Some with poverty} and riches 

■^N arc 

1 1 mm iimVrm ■ TTTf *i Ti 

are the thingrwbicb tfacy wg^&M bave. ^om^mi^ignofftiny^uti, 
f4vmr/inigo9k ofinhn is the:tbing which they woul4 bave. 

Some vrich cMfwSrdaffilti^n Mndfumfimeni; and exemfthn is 
the thingiwhich they ^oold jjiavc. Rfm^Pt fr$m mi ihis "TUiue 

$6inc:iTC'rroaljledwitkjifrfr/^rf^jf/^M/yfiV»ritf- f|i\d ^jii^r 
dfideafe is fih e thing which they woald hive« 

Others arc ttonh\td.fnf9MUf0r their finnn, by whicbGod 
is di(hoa0oredy iand tfaei&'betct> poJbited; ncxva bowthejfe 
wdy h fau€d\ This ifrtfie ibtng fwbtub thfife. WouM. \sw^f 

Come to i foaf , ^feofibly groamqg .MrKler the $r^ght ^jf ii^ne, 
and fay, why ? Soul ht of good chief jhon hafi goods UU upfor4m4* 
nj jiATis : Oh fayei thdt (oxi\,miffratJe c^mforff^i are they to 
mt^LordbemercifttltomiMjinner. Come againeand fay, you 
have many good f(nd kiode Srieod^s Ailas fair}i> th^ Coulj friend s 
uxc Phjficians of no value to Toy troubled and perplexed, (qui : 
JLordhi mirtifnl to mo dfimmr* Cometo (batf9uh, and difcourfe 
to him of the defeft of fin, of the richnefleof divine mercy, of 
the Grace that God bath promifed to give, of that forrow^ oJF 
that reptotancie, of that faith, oi that blood of Cbirift; O pow 
fayes that foul^fiiy on,give not oytt^mere;) is that \vbich I vyould 
fia^ve^atidGftfrff^and Ghrifi^znA SAhatjonjihl^ is it which I would 
have, how I Ai&y be broughc out t>f this mi/et^ble and damnable 
condition. Suppofea man were very fie Mnd one (hoold come 
aod tell him many merry tales, to delude the fenfe of bis fick- 
nelTe, tins were nothing to a maa (ick indeed ;; for it is noc a 
xg\t^\xkiiihil^bmt ZlffjiJicl^^sffUch wodld. h^lphim;:heha4 riichi^ 
|yy imich fa^are the Phylitian! difcourdng and counfelling, and 
applying. So it is with, tiie tru{y: troubled foul, yea that i^ it 
which he deltres and would have, ro hfet in tho tight way borv to 
,f4v£ bk fouU Shi^ us the fathf^^ (aid. Philips and that m 

^fifffl^veffti (o here, ftiewinethewayiof^ftl^vaciQn,<and I deu enD 
-inoiv. f. • 1 ' .,- ' '•'•/) .1.; n..'-. i . . .^ 
And'riie.Teafofiofitis(Ihi9,^e<?aufc, .\ 
There u nothing which fuiff r»ith the troHbUdfoulJfMt the i»ay ^f 
falvation : the helps and rtmediesOf it are not to b^ fouadunlefs 
iiithefewaves^ ' -u . .. /^ ; : , ^ ;. j^.^: ..; . r: • ^ 

IftiMnbat!b'abafdehotrfaisi9M^4.tak4&i(pfi^^ \% the 

ttljr to cafe him^f if a mart bath la* feavQUf) cure him of that \ 

and . 

' ' 8 the hnmhlefinmr rejoiced. Ghap. 11. 

:ani thb is the way to help him ; if t mtns bone 1>e ooc of joync , 
fee tc in his proper location, and this is cbe way to comfort him. 
livtike manner i% ic here. 1 he diftrefles of the foal are fpiHtutl, 
and only fpiritaal wates relieve fpi ritual troubles ^ I now fee 
Godac difference with me, how may I be reconcited to hiini 
I fee the difliohour againft him, bow may I pacific hxai I feel 
the guilt of fin, who (hall take that off for me? I would be a 
cfbangedand new perfon, who will work'this in me? whatcourfe 
muft I take to get God to look gcacioofly on me, to get thcfe 
fins pardoned, thii heart t^ bie faiSiified/ 

2 cannot paffe over tbi^ pome without a.wc^d ofapplica-* 
'ZJfe. ' If falvation be the maine enquiry of a truly troubled foul s 
then verily many people have not yet been rroly troubled for 
their flnnes; why ? Becaofethcy ftrive not how to fave their 

The Pfafmtft fpeaks of fome^thatG^J M^j/ npi w tbrir iboM^btf; 
and we may fayofrome,that Salvation is not in their mindc^« 
He who hath abundance^bath this queftion, uho mllp^ew us mty 
good > and he who is in v*nt, bath thisqueftion,Witii/ fiali ld§i 
Eut,)i»i(4^/^///j0r#^^/4t^#J?fewthtQk0fthis,itis a marvelous 
thing thatfo noMe a creature as man, who carries in hiln the 
Angular (lamp of heaven (^ fffirhual and imimrtdlfiml ) (hould 
io infinitely forget both himfelf and his errand inter this world* 

Isnm a miferabU finntr ( fatd Saint HUrcme ) ^mdhvrn enfyjQ r#« 
pint^ We are born iranfgnflirifrom the womh^ and with bell at 
' our heeless God is pleafed to draw outtbethreedofourlife, 
and to vouchrafe to give us this bint jthat we are (ionersi and 
muft dye. and if we chitige not out condition we perilh fore- 
ver. And befidesthae^hehathaddreffed the wayes of Salvation 
' to our hands, foplainely, that be who ninoes may read. Yea, 
and there is fometbing imp4anted in men, which fecrctly inclinea 
them to be affb Aed with a general! defire of Salvation; never* 
thelefs, to obferve men bow varioufly they flye off, how little 
they minde that, which moftof all concerns them; how infi> 
fitteiy one drudgeth for riches; how iUimitedly another pur« 
fues plearures;fo that when we coma to dye,we have hardly 
thought wherefore we were borne. There is a Salvation, and a 
way tending thereunto, but «re forget that all our dayea: 



Chap. II. wtthtlxfiwraUDoSirineJinthe text, p 

V7t hive other employments, bac lee us foberly recall oor 

fclyesr ' . 

Is there any thing better then Salvation? i-^ 

Is there a nearer thing then the foal? " i* 

Is there not a neceffity to be working in the way,if ever wc 3* 

woald attain unto the end. 

then let this ctke us opjiet heaven take us np; let oor foult 
take us up; but let not our Hns^ let not the world cake us up. 

Vbi fomfa ( faid Saint AHgufiing ) ubi exquifitd tonvivh ?, 
9Ai gentiormm umbitio} mbi argenti & «^ fondm immenfumi 
TfOHficnt omnia ab cculis ejns^ fmtatnr rf quiff ere eorjitts ejus, ^ 
habitat in infirno dnimaejm^ mtidtiflksM sgrps, ftantavit vintM^ 
imfleift horrea, yet (kith he. Smite hsenoRe. He cnlargeth 
his Fields,pl«nts his vines.fiils his Barnesjofeth his fouK the 
like feith Saint BtmdrJ. Die mibi nbi fmt amatcres feculi, qni 
jsm J^fuerint 1 Dic^ tjuii eis pfefmi ifumis gleria? Brevis Utitia ? 
jeemftfbijdHantieiHie, care eemm vermbmiiBie/mimM iguibw 
depMMmi iMferna/ihei* / 

1 fay no more, but labour to fave tbat^which if it be loft, the 
world cannot procure ic>apd believe tc.that the foul can never be 
iiaved by that which is not worth a foul. 

Another condufion from the words of the t«t may be this 4* 
Thar per/ems rightly fewfible^ wre as throMgblj refolved^ for the 
emam$i ami v^ajes^asfar the end and fcepe. 

The Jayler doth not fay I dcfire Salvation barely, but wW 
nmff I dot e be faved>zs \fbt faidjdeflre Salvation, and I do « 
conjedure that it is an end, and therefore means there are lead- 
ing to tt:oo w what foever they a|ce,point them out unto raeithat f 
may apply my felf for the prolecution of the end . 

There are two things which deceive a mans heart. 

(Xie is prefiimptioiH which is a skipping over the lel^on, and < * 
caking forth before we have learned our part ; my mean- 
ing if this^ that it is an opinion of pur bappinefle, with- 
out Bpy nk of meanes : As if a man went to heaven as 
the Ship moves in the Tyde , whether the Mailer wakes or 

Another is hypocrifie, which is an inquality of the heart to 
^lihe waves of Salvation? No hypocrite will apply bticfelf 

'■»"»»■ - 1« - I ^ -■y^'W H - ■w»%g^-^< UUl ■» ''* * 

■■ Hi -■ ■.■JUS. 

Id tbi»pnht^6fihiW9rih . Cha|>.]J. 

f » — -- 

c<>^ <vefy IhLrtg v^bicH may ifidted fsive hiro. Bat whcfe ihc 

beartis rightly underftanding, and truly fenfible, there is not 
onlya confidcracton ofMean^, but an il irhiced rcfolution for 
all the wayes of Salvation ; whatfojtv^r coorfie Goddocbby 
bts Word rcveate and preftribei for that itiscerolvedand pur- 
pafed, chough they tnay be contrary, to my proud reafoning 
and ciBp^ity; chough tb^y maybe contrary to the bent ofoiy 
aflfedhomjthOugh they miy require much time aad .ctn{»loymedr>. 

What the T^riff^ej fptak wirb a difimtltng Arnr/^chac the fin* 
ner rightly fenfible of biscondt.itony affirms.with a pfaine fpiriti 
of tru^ intention. The Letiihe m trm Md faithful wUkre ft it^ 
t>ktifi m, if^e d0 ft^t iv4n4U9fdifil i0 all things fir the »huh th^ 
L^ri thj God JhaB fendibti /# m. Jf hither it he geed^ vr uhether 
k ht tvil^tee reiH ehej the v^ke efthe Lerd ettr god te rehem ree 
fend t bee ^ that it ptaj he well mih ns when )^e ebey the veice efthe 
Lerd 9ur God, 

* He who will be (aved muft come to tbis.todeny his own wilt; 
tocrucifiebisownaffe&ions; to captivaccbts own imaginatt* 
(^s;to refigne up his own defircs ajid pleafures; co affltAhis 
It^art for bis fint; to give up himfelf ro the role and commatul of 
Gods Word; to draw off bfs heart from the world ; to fettle 
. aft his confidence upon Jefus Cfarift; to watch o?er bisown 
f^tftt; Tolovetbe LordGod with all bis foul, and with aHbis 
might : Thefe and other things are re<}uired as the way to 
lift, andunto them all, dotba(inner,rightly fenfible^ yield op 
bimfelf with alt readinefs and gUdneflfc* 

For as nhicb as, though there ma^ be fome difficulty in tbefe > 
yet there is Salf ation by tfacm ; yea, and there is a fingular 
help for them ^ as well as a fpedai rewsurd ^ but the prefcnt 
and former ' condition and way of Qnne is engraven with 
much painesi and fore horror, and death, and hell ; But I pafs 
on* • 

Another conclulion from tbe words 15 this » H^ben Gedd(nb 

thougblj ^or^fifon mens eonfciencee ^ ferfenall enfmrieetfneffei 
mufibefarfifiUen hj them who sire te deaje veiih tbem^ 

You fee here that 7^/y/ and Silsu fpeakes not a word oft hts 

cruel nfag^ towards them, but inflantiy addrefle thetnfelves 

to the dtreftiont)f bis fafeC|^ and con^fbrty BtUeve in^be Lordfe^ 

fniC^rifi.&e. Wc 

' " ' ■*■ «- •-■' ' ""■* , . m m , ,m "m iv ^ mi 

Chap. II. »ith thifizf^raU PoSlwm i« the texK n 

• mi I 

We read of cbe Father 0ftbe Fr^Ag^l^ that when his Ton came 
humbling and bewailing biA fore-p^ft mifcarriagei of Prodiga^ 
licy and Laxary. Hefaw bim afar #jf]W roftt^i m^at him^atid kjf* 
ftdhim^andpMi thg raimeni §» him^ and a %oU Ring. He 4i4 nojC 
rate and upbraid him ; Nayjwill not lookonchee, IwiUnoj: 
accept of cbee, go now to thy Harlots, amoogft whom thou hafl; 
riocoufly wafted all that goodly portion which I put into thy 
haflds-.O^nOjbe accufctb not him,wbpm he bearcf to a^cofe bim^ 
felf, and reviles not bim» whom be fc^tb to coQdemp.binil^lf, 
Ic is enough that bit Son tpha W^s hfijn naw m$$rn€i ^aU. tk4$ ^ 
•rnhowas dead jli now alive* ' • * 

We muft imitate our heavenly Father in this, who in the' Ce^ 
Vinant rfgraea, Will fmrgivg plir hi^UiiSj and r§m$mber our fins^^^^'^^^ J4- 
n§mor0. sp in another placCi Iftk^ wifkfdmU m^nfrmt 0^ hi{ 
finms that he hath committid^ and ksep all my flatutes.&c^ l^^^^^^^^-^ijia 
hie tfanfgrefions ^hkh hf hath cmmitf^kfy (h^lnot ha mmht^- 
fdnntcbim. Wby ? Brethren, //"G^/fr^ilv^i the man, all the 
wrings done 4gam0 £m, (hould flot we forgive thffma^r fr^ 
faffet afdinfi 1^ ? and what have we tp do eg ftph0id$ wbd^p (7^4 
is pleated tofergive and ccnvertl arid what (hould we (land upoii 
our i^efp^iWhen God batSi pafl by all tjbe iQdigpff iiff f»i\ lipoa ' 
his hofMMur and glocy ^ 

There are two (bitf of finneci^ 

.St§Mt»iLi^ref0lmt^mhokn^w bow to flight jner^y, QegJic^ i* 
eommandi and to fear at the threatnings ; A fevere d^AVA^f 
cistiono^/udgmene and wratfa^ a icio^vjaiofi ipd fggr^vf^dn 
of tbetf linnes , see the pfopor iiikov^^t^ for tjiep ^ 
For where iiath God fpokea ^ wood of peape^or cpmfoi;^! pr ^^[f 

BteeJmg^nddffiOM^ who JMOdbld #t. llhrMtaifg;, gf/j^ for 2. 
mercy, fiaiat for deKveraipce; and cbi^Bgey }^tj^9^ Mi^fi^* 
muft biivef;## of fky\ ao^ ungmei 4fidlkjfmM ^fOfU fchey )W* 
not femrin fcerfiens^ nor add ceivorsjto thfi afl3i#j^ # |>)if frif^h 
Mm J to'the Ckfti^ee. Xkiyms&hituU^piihajhfpl^eftiifd^t^ t 

give them itamyfer 4ififes, obeOfl' ef}ef fer m^rmngt^ti>e: g^r Efaytfi. 
§mei$teffrt^^ fbe^trit efitea»mefe^ ^i ihfj, fmif f^4 
trees ifri^ftei^ifmffe, tlhfUtntin£ if the f^A^ Hih !^ I X j ?., !• 
In tfaefe cafef^we are not to look on^oQcielvesjbnc on our.pflSc^ 
not on our own indignitiesi but on the patients aecejiities chi^ 

C 2 way 

1 3 The optning of the words ^ &"€. Chap. IL 

way wMcbGod (ook$, and fpcaks, that tnufl we fpcak aifo* 
NourGod looks on the Contriu tc revive cbem,and /peakcf 
comfort CO the troubled foulcs^and therefore weinuftbe 
Bient to opbratd, and ready to direi^ and comfort afflided 
^^ TreubUi fouls ma ft h diuSleA to Chri^ : for this ii it which 

P4iy/and.^i/4/adviieth the t!K\^tAlz^\tx^Bdiev€OHtbo Lord 
^ifm Chrifl, &€. They do not diredbim lo any man or Aogtl, 
to any pilgrimage or Saints, ihey fet him not up on any 
felfe-ftanding proje^ , but, Muvo in the Uhi, ^ofmi. 
Cbrifl. ^ . 

But why to Chrift? , 

1 . Becaufe none is a ppointe d to relieve a troubled fool butCbrift. 
Him b^tbCodthefMtborfoaUd^And he was imohtedtopromh gliUl 

2, Secondly, none is able to paciiieand quiet a troubled foul^ 
but Cbrift; wfafatfoever is (inful or imperfed.cannot be a ftay to 
an afflided coufcience ; But Chrift bath fifftU figbto^fnoffi \ 
l^e hath wrought full rcdimfiim^ be is Mo to f^t iotbo tttm 

3« That which cannot fatisfie Gods Jofticctcsn never pacifie sn 

afflided heart; but if God might be folly fatisfied, if he might be 
reconciled, then the confcience would be quiet; now Chrift bach 
done this, he bath tm^idffeaeejaLnd become ji. atrft^ andjs a fropi^ 

He will relieve the afftided faearc. He is called a mirdftUHigb 
PriiBf and one who is tottcbed wtb tbe fooling ofottrinfirmitioi^ 
and be viS not bro^l^tbo^ brnfod reod^ and be c^Mi tbo bo^tvf lMdemt0 
*^fp^ to bittt $0 bo oared* 

There be three tningawbich' would aarveloofly eafeandje. 
frefli a ironblcd foul. Ooeiif beconld gee off the guilt of former 
fins. AnotheTiifhe could get foch a righteonfhefs^as with which 
oemight boldly ftand before God« A third is, iffae could get 
hfs heart and wayes to be cbanged.Now CbriQ can yield out all 
this : his blood gets oflFthe gilt of our fins, bo^ u nude fin fpr tu^ 
tbstWfWMfbonosaetbo rigbMotfneffeofg^iinhino^Miht can 
cliaii^otfrnatureibyhis blefled Spirit Therefore the Apo« 
fUt iatcb^tbai he is mnd^ rtdtwiftion^ rig/ktoHt/nofo^Md fanWfi- 

€0i$nunto ttir. 

I Bat 


Chap. 3. 

' — -. II I » 1 ^ ^ 'l I ■.■■.».|ii.. I I I ■! I 11 

^dc r pafle over aH thefe concIuSphSi and come to cbac upon 
which I tnoft fo inc whac infilt . 




GHAP. Ill: 

Faith in the Lord JefusChrijt the onely 

way to Salvation. 

O hlkvi in ibi Lard, lefms ^brift in he only 
^^ af SiJviUMtt, The texc is cJeaFe for 

Parallel places are thefe. Mark. 1 6, 1 5. 

Gpjfint0 nUtke wfli^f^frt^htheGof: 
fit to €V€Tj cnmrnro^ 16. h tbdi hJtfV^ 
fibMdiihfiwdfiaUbefa^oi. ]oh.^.j6. 
GUfo loViiibi i»arU^ tboi be gdve bis only 
begotten Son^tbdt wbofoever bettkvetb in 

himpkeeUinot forijb bnt bme^everlafiinglifi. Aft. 4. 1 2. Neitber^ 

ie there Salvnsion in any other ^ for there is no other mtme ttnder bed* 

ven gitfendmongfi men wberobf we mnft befnved. 
For cbc difcovecy of this aflertion^we moft open thefe particiii^ 

Firft,* the meaning of each of thefe titles, ( viz». ) Jefus, and 

Chrift^and Lord. 

Secondly ^wtiat the believing in tbeZord fefn^ Chrift doth im^ 

Thir^llyyhowicmay appeare to.be the oneJj wnj ^ f4vtt^ 

Fpnrthly, tbeofefull application of all this toourfelves/ 
What is the fenfe and fnmme of tbofe three titles fe/mjCbrifi^ 
Z«r<4l (hall refoive them.diftinftly. 



1 4 Faith in th Lordjefiis Chrifi Ch. 5, Sea. 1 ; 



Stft.i. T £/ii fignifics a Saviour : as itw« a name impofcd from the 
J pleafurcof heaven, by an Angel, iAit. 1.21. Ihoufi^lt cat 
his name Jt[it*,for hilbaHfave his people from their finfies. The firft 
name chat you read of impofcd 0x1 Chrift in the Ncw-Tcftamcnc, 
is this name of Jcfus^for the beft name chat (inners could poili- 
bly defire to heare^was this, chat God hack provided a Saviour 
for them. Iht Prophet Jf^iabp. 6. faicb, chat bu namifif^U be 
ca/leHfiondirfHl^^itid indeed }ti\is is k wonderful name : I( is a 
name w^bich breeds juft wonder and admiration to all the world, 
to men and Angels; it may make our hearts co wonder at the 
"MiundumtA^ hyperbole^ of Gods love ( as one cf the Fathers fpeaks ) chat he 
^^rif. fliould ( notwidiftiandifig our vile deierts ) beftow a Saviour apt 

ofi us, who elfe had been loft for ever. 

The Apoftle faith, ThA. 2. 9, i o. That it is a fw%e hkwe all 
«4»rfy, nontoielifcieft^eitfaerfortheiuchoritywhick was con- 

fcr«4 oniiaV**^^^ *»^ naflve; w for ©c covfoic ^MQb 
th«mtnebetre«inlt, forafinnet. . . 

Therefot* fatd A« Afi^ m%e Skff herds, fimr nor, fkrMm/d , 
i irin^ jtm geffd tjAings iff grtni fvf -libtA ^iMii» u mil f90fte , 
for ifnto ptt ii borne this day in the Citj Iff David, 4 Saviour^ Luk . 

iVM hmi 6f 5. II. ye«,thntis good ttcw indeed. ASariour for tfiimerl* 

*• Now fae/e obfcrve diners ihtngs. T*^ Seme «f G^d 

tsitfingfehir ' Saviiffir. No Saviour fo aFltbe werMtibe him. 
foJit»ah is called a SavicMr : and the ft^d^es were called fo » 
yet ^S^ftef <hd ii a Snvhter infinftely bey dndr them. 
'• ' They cocrld fave bodies onfy ,*hey couW not Ave fools , not 
oneofthem, notallof thero;toranfome, torefcae^ to redeeta 
a fctil, requires more then anarme of Helh: f^lefliia^ fave or 
prote^fle(h,but he muft be more then flefh who can fave a fonfi 
Now fi(ffis Chrifi u a SavHttr effomls^ 1 Pet. 1 .p . ?^e v. 20 4. the 
ptict of ourfcmls is in his blood^wrtfa itle bought them and re- 
deemed them. 
2* They could fave from fome outward miferj^ the tyranny and 

oppreffion of cbe enemy, they have oft-times put backi but from 


Cii*|>*5.SeftiK tbtomly^^to Sal^itm, '15 

fvir^rd ftrvitmit and tbrslJcm^ tb^y could nevci f&ve4 they could 
noc deliver the perfons from the tjramj dftkiir Jirm^s^wbotA 
tbcy havfebten able Co deliver from the tjrdnnjoffitrfHlwin. 
But the ^S^^i/^tfi/ can fare from toward andfptritual mtfcries^ 
becanfdfe from (innc; Mm. ll. 2i« Hi fiall faw bis ftcfU 
from thehjffmes. Sin bach gilt in it, be favct os from that, by 
ihcdding his blood, and procuring rcmiflion. £ph. 1.7. And 
fin batb poilotton in it .- He (aves os from tbst| by cleanfuig the 
bearc^ i lohn i. 9. And (in hath dominion with it; but Cbrift 
batb aflfurtd thacbe wHi m^kjimfrte^ Joki, hnA cbatno fime 
fi^ll have JUmktion 0Vfr mt% Rom. 6* He can fave froni Satan , 
V$b. 2. I4« Hedidthr</9igh death drftr^j him ^hohadihe f$^ir 
9f death ( )tbf DcvU, a nd ver« 1 5 . did dtlivir them "^he tbrpmgb 
the fear ef death -mrt all their life time fihjeB to kend^ge^ 

He can faf c from tbew ^ ef gcd^ io be did, by i^ecemiag a q.^ „,. ^y fon 
r«r/Jr)Sriii,byfuffcringthe fcnfiblcand marvelous impr«ffionsYrai(lRf^aifej&) 
of bis dffpkafnre for our iinnes. Jefus (faich the Apoftte)i>etbecur'Wce 
I Thef, 1 » 1 o. J^ liver id Hsfrom the wrath to ceme. . ^^ 3*5- 

They were focb Satioors, asdid need aSaviour : Cbrift was 3* 
tbeSaTioarofcbem wbo wecetbe Savtoors of others r Many 
tbey did fave, but tbemfdvea cbey ceuli not favc^ 

Wbtics cbey iived,they could fave, but dying, they coald not 4< 
fave any longer; but Chri^ fefas favcd us by his dearh,che lofing' 
of his own life caufed ours; vtmttfavtd by his i^ath, the fin a/Mnth. 10. tS. 

Heieeg4Mef^Savi0Ur;]oh 4-41. 7 he Saviettr ef the ^eoertdi z. 

The Saviettr 4^ all men, i Tim. 4, 10 Therefore fttde^ ver.4 calU 
the Salvation by Chrift^t be C<?ffliiw(^«jJ4/z/^f;«». Miftake me not, 
when 1 fay that Qirifl-is a general Saviour^as if every man in the* 
world (hoo!d be faved by Chrift : Be is noc a general Sovrbut 
inrefpeAofindividualperfans^bur, ' 

FirtV, in refpc A <^f fuecfJJSeas of fetfoni. That is, there ncvrr 
was any age facceeding a former age,but in every age Chrift 

was a SaviouT,y^/S» Chrift the fametyfierd^, ani f^ddj, and fdr 

rB^^,Heb.i3.8.He is the Saviour rn the daies of old, an i in our 
dayest and in the times after Df^ . ' 

In refped of NatioflSr Bf is^ not the Soviour of the Je^res 2. 
only, but of the Gencfles^alfa : He jufiifies Ciruumcilitm by faith, 

artd 0pchr9tmeifen ihroagbfaiUe^Kom* 3. 30. The ]cw cannot 
, .^ botft 

' ... 

t6 Jfakh in tie Lord Jeftu Cimfi Ch.3.Sca.i. 

- - — ■" ' ' 

boift,nor cbe Gentile compUine, but tbere is Salvacion for 
tbem bocb in lefui Ch rift. 

3. . In refpeft of conditions. He is not tbe Sivioar oftbe great 

and mighty only>9or of the poor, and defpertteonljTibuc cbc 
one and the other (hall be faved by Chrift .- Tbe Salvation of 
the rich is not in bis wealth, but in bis Cbrift .- Neidier (hall the 
; poor perfon be exdaded, iuKraufc of his poverty, but all forts oP 
perfonsybigh and low, rich and poor may find rtriftco be a Sa<> 

4» In refpetft of relations. He is not tbe Saviour of tbe 14afler 

only, but even of his lowed fervant; not of the husband only, 
but;of tbe wife; not oftbe father only, but of tbe child; not of 
tbeFrinceonly,butofehefah}eda|fo. The ApoiUe hacb faid 
enough, 64/. 3.^8* Tturt is n^khir lew nor Gmtile^ tbere is meifher 
,tonJn§rfrfi,tl0r0'it neither wait 9§or fttttslt^ferjeitre mllenein 

2. He is a oigh ty Saviour : he is ^Ht te fixvt tc the Mmcfi^ HAe./* 

25. and this appears if you confiden 
/i. Jhtgreatneffe pf hit ftuisJeQipn. That he . was able alone to 

fiend before tbe juftice of bis father; and to anfwer and fulfil \t^ 
even to appeafinent and contentation , )*ea, fo entirely did 
be anfwer ic, that God isnqw pacified and become propiti- 

^ The greatnefe of hit pajftent. That be endured the 

onfpeaki^le wrath of God; O what a tbitig was this/ that the 
Lord lefus could at once be able to bear aU*our fiones upon 
bim,af]d thecDighty wrath of God for tbem^ and expiate all of 

Hedidftand at the Bar, not to fofferand fatisfiefor one iia 
only, nor for ail tbe finnos of one man only, nor for fome (innes 
of moft men only, nor for all tbe finnes of all men in former 
tgeS) but for all the (ins of all that (hall be faved, from the firft 
fnan that |ived,co the laft man that flitU dye. Yet though be 
bad all their linnes to anfwer for, (bough he bad a fevere joftice 
to deal with all, though he had a perftft law to fulfil, though 
four mighty enemies CO conquer. Sin, World, Death, and HeU> 
yet he went through all > fatiifitd , fuffatd » conquer- 

4: He is 4 ptrfeS Saviettr^ tbe perfedion of his liiviog conlifts in 

three things* - Firft, 


CL 3 .SeGt. 3.* f i&0 a«(|f n'^^ to Saltation. 

Firft in the 4/tfi»Mif jjfSr i/#i,what(6ever was required mericori- 
oufly to fave men is in bim alone, there is noocber name befkte 
bis,norwifjihts^bDClietloneiiaSaTiour,therets cne midi^t&r 
Ifttvfiin ,Qod. an4 mM99/tk$ mAti CbriSi 9efm^ faid the Apoliie » 
J 7 im. 2, f . There is no concnrrence or a ny Angel , nor of the 
Prayersiof any Saints departed, and glorified, nor yec in the in* - 
•berenc fan^licy in any mati iiving,nor yet of any workes before, 
• o( after grace^ wbtcb. comes in with Chrift as a meritorious i 

caufe of our Salvation : Bat JefusCbriil alone, is fufficiem, and \ 

effcdoal to £iv(Slhe (inner }as the jTtfvrrifaitfMtM mfnJ(w /b»nU \ 

^, to is oor Salvation. Thoa canft not come tp an Aoget, nor I 

to a Saint, and fay fach and fucb finnes are the burden now up- 
on my foul, do yoa by your righteoafneiTe ea(e me^iuch and 
inch debts are npon my loul, do.vo|ifacisfie forme : Thou canft 
not come to God and fay,troly liora { have finned againft thee, ^ 

but here are fo many floods of teares which I have (bed, now ^ 

for tbeir fiikcs waih and -pardon me ; Here are fo many prayers 
offered op unto thee >foi( their fakes heare and harkenj and for-^ 
' '^yc; befe^re fo many charitable work§ by which I have cloth- 
. ^M the nslkMlf fed ibetongry, relieved the poor, for their fakes 
look upon me and accept of me. - 

, It is Very tme, that thefe things arc required of Qiriftians, 
and I (hall hereafter (hew onto you the nece(Bty,afe and effica- 
cy of tbe«;bnt if we (peak of the meritorious caufe of Salvation, 

In tbef0t$$0ff^fit:(tom whatfoever we need to be fared , ^ 
from that he can lave us, he is not a furety, who undertakes ftch 
a.mimber of outdeks only, but he is*an atonement for all (ins: 
finnes of nature, and finnes of life, fins of ignorance, and fins of 
kaowledgei fins before cofivctfion^ and* fins after cohrerfioo , 
yea he will deliver us fat length^ from all the concomirancy 
and prefence offinde, and mtirely from' all tempta- 
tions and all forrowes, and all direafcs,and all death: 
All tbefe ( in bis time) will be put under our feet. 

In the efficdij ^fi^ : Being God and man he falfered and dy- ^ 
ed, aad tbcrel^ wrought the works of our Salvation at once; 
be doth not dye every day to make onr peace, bot having once 
^finred bimfelf, tb«t was (o complea^ and acceptable, that it 
kitrts for ever. The rtjpetition of thin|p ( in fome caufes ) im» 

D porta 

^ IW W F I I ■ ■ I IBBIII W l I 11 1 !■ .I l l I J I i> ii H . ■■■■■ . |i l \ H-M.M.\»^.LMA-J ny i lM * » - •■ « ■ -■ ■ ' * ' ' ' '* " ' 

iS fmihitfpULordhfmCbrifi Cb^^^SAi 

I'W M BWf t ipii m i m* 

ports imperfeftion , forehatwbidi isftill in ioiag^k oot pe^ 
kAlydont; at eke Pbyiofopbec fpcakiof things in motioii; cfciC 
wbiiescbeyarcinmQCiontheyafeiiDparfeft^lHiCwbcn they «c« 
Hins cbic tnd and feraie (or Wbtcb ihcy. nwvc/tbcn they Ttft$ 

ao wCb rift baying once offatdfaiinfctfc for to ftvcDi, be rofe 
9g^\mMi)'attd9w»sitherigb$tMd0fbuFdtk€ri he irpeaitcs 
bi» Aitiferings no iDore. Hcb. 10.^14. By ^nc^oftrinjrhtlmk 
V p^rffSed forever them tbafi afefoMEhfied^ H#*. 9. a8. ^ CMfi t»4t 

W€i offtrtdi^ hesre itefinnts of mdiff^a^t^: tkHio^ fb$mikd$ b^k, fir 
him fi^ Jm sfpegre tJm ftfni %bm§ wiibem 'fif^ mn$^ S$UPMiei9^ 

Thus, for cbe tmponance of the title Jeftiii tfae ntittitieis. 

"1 I " t ^ " I - ' 1 ■ I ' 

. j^ec'T...'nv.: 


CHrifi, Meifiab in tbf OM*Teftament;,,Md OniA in tba 
Nw> of the i%m% fiigi|ifici|tioo J9b.i.4^ ; We tmt femd 
xk9 Mcfi^ whkh Hky^Hi^r4t4uhnibi€hf^,%j^ i.b»Waftfeec 
w<>r4 uot^uf , ibae fejfnfw^s GAri^,that be, vf bo. watoor S4th^ 

enr^ was anointed* Tbe Lerd hsth ^oprttt^mf' Pe premlat gead ij^ 
dingi^li^\9h^lA. %/fnd h was smemt^edifeiththi OfirfgUdmefj^ 

Pial. 45.7, vilLyougtve me leave to let yoo fi^ iQUch excellent 
cias in ibis fliort word f Wo do fpcak ciQcb oi Jrius, and yet wc 
are ignorant of the for me of his faving; and we b.eare mocb.of 
Chfift^but perhaps we under ftand not what force^vhat comfort, 
what bappineife is couchfd therein; therefore I will oofold m)to 
you, I . What this anointing of ow Saviour 4^tb »mpart,a; Unto 
what be was anointed* 

. For the £if ft^ tbe afiftit^ttng of km in whom we ar« to believe^ 
i^ Hinfi/tgHtigr anditfffired ef^^nalden to be iQUr ^Mediator, andta 

performe the work of our redemption. When that the 

TrophetM feutedtbe Of I en. the he4def J elm, Cbey prefently 
Uevthe trml0pet^0ndf0^^JebU it King]; fo.wben Zaiaek^thc 
]Rr ieft cooke a iiorne.of Oyi oi*c of the TabQi:«a€le, and Moi»* 

ted SelmtMjthef Mem thcinnmpeit^$nd 0M tfief^fUf^idfi^ffvei 
jirm^^«Aw0»iKin.n99.(assf befiaiid)thiatsibevery perfonwbo 
God bath appointed to role overui.Io lifcie mdnner, becaufe the 



Ch*5.Sc&.i* the only way to Salvation. Ky 

Son of God is made t Cbfifti becaafe he is anointed, wc may in- 
fallibly conclude, that cbatperfon, who was God and man, was 
appointed, tad (ingplarly defignedco be our Saviour and Re» 
deemer ; fo that we may. with Mn^ point ac him, TcbMtk^ 
l^mi-^f Goi which tdl^ethaway tkefiuna$f tbiwcrld. And 
tberefbre irisfaid that h^was called, that he was Tealed, that 
be was fent ; it was the Ad of the whole Trinity, to fet the Too 
apart, to become our saviour : So now for Cbrift to be our Re- . 
deemW^is no iidion, bnt a reall thing; nor was ii andertaken 
prefttmpmoufly, without a calling, but by ordtnatioa fod the 

%Am shinJifMt qMolifhitii^ ( that IS, )that perfon, the Sen of 2< 
GpJ^ being anointed or de(igned to b« our Redeemer , was ena«* 
bled with all the richneflfc of Grace, and fitnefle of gifts, every 
way required to performc the work of our redemption ; / 
hitve UU W/]p ( Jaid the Prophet, PfsLS^. 19.) en one that u 
Mighty; fo is it here,our Salvation is to be wrought by one who 
is ettabied to compafs mA performe it. 

Thertforeieereadof tbej?«sr^»jf fet$h^theffwt^e$^him^Mii jer. jx. 34; 
t)itt^i^i&^is/iM^^i^^iin«AM>a eminent fhlnefT^^evMtoan ovef>^ PGk 4^ « 7. 
flo«(^g. Therfe vkis no winr of hotineflfe which tbe Law could A^* ^^« 3^< 
fe^tt<e,ett6er fomature Of aAioiia,4ind nO word of power to 
foffer or conquer. Yea, he was fo adorned and beautified with , 
ibHititf to rivej&at be did not obly at once go through the 
hard tei%k of our Redemption , but he ftill difiilb vM^ . 
tik^d6tvhtb^hirS|^^t;toftfe«iiAort Md tniMr^ f socn oat cor- 
^fuption, &c. . 

Afmtt Mftdfteiifani MeepMien heih'ie OeJt^d M4»,look as the 
anointingOyl which in the Law was referved and beftowedby 


defi^hfia r^t^^' ' In Kke flimMr dotb the anointing of 
Cbrift imply » A me^ mirvileus dttd grfcktu sccept^n 
idem ':'-''. -- ' 

ffPitkifei ; and ^0 hit Sdctifide' W4I # fweef fmelUng e* |^ 
^jriiCWas'tlicfGdfiJM Attmr leith IfteitUjf^ Retr:8« j. wliicfa w»at 

lip to besven^ witli a fiireae and delightfoll #ett-pltefing- 


Da ff^k 

ao YakhtHtktLordJtfufCbnli Ch.^,Se6t.^, ] 

fionitha$ Ufus Chrifi camf into th$ world uf^wfinfifri, Tim. I. 

I. How much is the Charcfa (in tht Cdnticifj) a ffcd^i wicb the 

favour of this frtcious aitumentl 

O bow much more precious then gold, more delightful then 
%\\ the rivers of Carnall pleafures, is thtf c Oyl of gUdncfle wbeir« 
with the Son of God was unointcd : anointed Co become the Sa- 
viour of my Hnful foul/ 

Solomon fpeakes of Oj/ which did give a choorfnll counto^Mct^ 
furelam^tftberebeany thing wbicb can revive the bearc of a 
drooping (inner, wbicb can cbeare or quicken bis (pirtcs, which 
can put life into him, it is this, chat God bath appointed bis Son 
to dye for bim and to fave bio. 


d, ^1 Ow for the fecond queftion, ( vU ) Hni0 Whd$ }^ss Cbrifi 
l\ Mointod f For a fatisfadion to this demand , we moh 
know that tbofe who were anointed, by pods ;Command^ wece 
fttjdo^rod to fitgnlsir 4md ffitid ofia^ tifiroi^,^n4 fherc wcpc 
three forts of perfonsiwbo were coexccu^ th«ec. forts o£ofiiccft« 
who were anointed. . . 

Firft«tbe T^rioft^u we read of tk^^m and the reft of that or-' 

Secofldtyi Tb«7>*^*#«, W iPAiffc^by.^M^i, iK^ 19,, 

16. / .' "f : / 

Thirdly^ the Kin^ as D^mriA by Sdwuul^ itnd S^omn » by 

Now Chrifi diffessfUMi all o^j, iwbo w/erf aooji)t^^ we 
read that fome were womt^itoMP Kinp ^ bi^t oat xo b^ fjfiefifi 
aor Prt^lv/i; others wcTe^lkAi^iU'tobfipir^if^ 
be Prophets, nor Kmgs : >o(hrrs. were anointed to be 7^r^hess ^[ 
but neither to be Kitf^s , qor Priofis^ 

Againe we read or fome who were to be Kings^ and Prie/ts , 
as AM^A^Jr/^, others to htPi^ofhets.tfii Kiftgs^OiS D^iff^fwx^ 
tabe Priiftj and Pr^fivP, J^ot^noc any one was anoiote4 a )Cmp|(^ 
and a ?r«r^ and a Prophet coo/nndively. Now hereisth^^i-., 
crllcncy and the eminence of Chrifte mokning. Hi was anointed , 

* to' 

-^■— ———^—— —————— —^ ' ' ' J . .w— 

Cb.9.Sea.s. m only way to Sahatm. %i 

to all cbofe three ofikci, not only to be a T^riifl > but alfo a 
trppbet , not onely to bcia Frofhet^ but alfo to be a King. 

Had be been a Priefi only, be might have offered iacrifice, 
for OUT Hnfol gilt* But who ihoald bave then been cbe Pra^ 

J bet J to have pfimd tki ijts ^ftbe klini^ and to give the ignorant 
now ledge/ 
Had he been a Vri$fi^ tofmfir^nd a Vraphti^ to inftruSi only, 
whoihoold then bave been a iCiJi^, co ha ve abolilbed the con- ^ 
fofions of the Hearts and Life» and to bave fubdned our finnes 
and (o to Usd csftkfiiy caftive} 

Nay that be might be a compleat Saviour and Mediator. He 
was imointid to h Priefi Propbit 4nd KingA will open fomeihing 
in every one of tbefe. 

He was anointed, to be a T^rkfi, Than art 4 Vriefi for ever 
sfter the order of A^elebifeJie^^ Pfal. iio»4. foHeb. }• i. ^efig 
C^'^'ifi is called the Apoftie and High Priefi of our frofejpon ver. 
%. He was faithful to him that appointed biro, iee Heb.^. 10. 
jd26* There arc thele things imply ed in his anointing cobe'our 

> 1. Tbae he was difigned perfeSlj tofmlfUthe La^ of godfor- 
w^ He waara {itisfadory Pfieft , there was the ceremonial Law 
which he .fiilfiUed by abrogation , and tl^ecc. was the MorM 
Lei^^ whicb he fulfilled by obedience* Wbatfoever the Law of 
God could require^ either for the holinefle of nature, or of life, 
tiiiCMtes 10 be (wiA in Cbrift 1 And fmch a high Priifi hcsme 
m; wbo^ Uf^ hm^mekfe^etmdefikdffeper^tefrom finners, &e. HeW 
7/i6.<Meiicc.is.hc ofeen called the Mf and jti^ on^r, A|£l. 
^.14* a6d C^M«^7«3^- ^^^ is (aid to be without (In. , He 
bad no finne at all of which he was perfonally gilty^ but he was^^ 
every way ^ rigbtteoos perfon. and fml^lled aU^ ^igk^^^f'^ 

I fay fiiifilfed it> cot for kimMl only,, bun for us ; h t|^&t tC 
yo« would now looi; for.a rigb^eouifqe^e which can i^very wa]^ 
ntisfie^and wbicfi is every way pundualty exa(^, and ui^blameV 
able, you mudlook out of your felvesi . unto the rigbceoufnefle 
of Cbrift^s P4iv/did»TW.3^an4 tjipr^ore be &ith| thitCiri^ 4 
l^end ofthet Za^for nghteo^ftfife ^o:iperj] fine th^t^ f^lkvnh^ 
Rom.io«4. . . 

To tmikf fxfiatm f^r fyma i He^as an expiatory Prieft* 
- : - There. 

a» ^ Faith inihs tcvdjefui Chrifi Cka.Scd-gi 

» ■ I I »^r^»— ^^^^ 

There wm in the Lav7, facriflces offered by the Pricft, jof vh icfa 

feme were Orat/iUtorf^^vhtnn God was prttfed;tiid others were 

Sxpia96rj^ wherein God was appeafed ;as in cbe obladona of the 

Lamb, &c. chusitftands^witbus. As we sure creaturcf^We are 

bound CO obey God; as rMtomUamiriikims in^^trnw^ we were 

bound to obi J thi Morall Law of God, and now as ^fi^fnl crea^ 

tures^ we arc bound co dt^fw^r tht trMfifgreffions of that Ld^^ by 

i cxpoHng our i^erfons co the endurance of chegrcat curie of chat 

\ Law^andcbewratbofGod : The Law is broken by us, Gods 

^ juftice is wronged, bis indignation moved, and oar own ^h » 

like fo many cords bold us faft « and deliver us bound hand and 
foot to the vtnge)nc?e and ponifhment ot Gods pure and rigbte- 
ous jaftice. 

Now foppofe you faw a number of Malefaftors goitig co 

execution, the Kings Sen meets cbeib,cbey are hetvy, weeping 

an<t fobbing becaufe death is approaching; Why? faith the 

Kings Son weep not, you have provoked my ffttbefinid have 

V defefved death, but fear yon nod I will take aconrieto.pre* 

^ fcrveyoorlives:fiow fo? Thus, I will lay down my own lift 

for yon, Iwilldyeforyoui to deliver yon* It ia even ttbna be« 

tmti Chrift' and us , we all have finned, tnd by retlba tof fiiuie 

are bound over to deatbi and hell, bow now (hall we efeape) 

Thns.God did give his own Son, and he did take our fios on 

him, and did dye and (hed his blood to expiate omr gilt aod pro* 

% Cor. If cure our pardon. Hence is he called a pomfioo jorfa^^ and he m 

Rom/4. ^^ ^^ ^'^» ^^^ ^b^( ^^^ if^q^ki^ lOMils^dtm him, and that the 

chaftifemenf of our ifiMO w4» ufonUm^ and tO htJURvoroJtt^ doMtk 
for our ftnnts and tbac ChHft omf VaJfoiPir 1^ /j. 
crificodforMSy I Cot 5. 7. And obferve cbe pbrafefCiri/I^ mr 
FajfeoviT^&c, You know that the Pafleover had a Lamb»aaMl 
th^ £imb loft btslifeand -Mood, and thic blood H^.fppktkfgd 
0ponHftd9orjoftho^eMikr\htfffr4it,tf^^ deftroyfaig Ai^l^ 
did paft by the doors wfiereitwtfs fpr{nkkrd,and their lives were 
preferved^ fo it is here^ we (hould have been deftroyed, bat Jefoa 
Cbriit our Palfeover was facrificed f eir osi (m.) be aid poure oat 
hifownbloodi vrbithiltd ^fffwer for b«rgilt,amtfo preierved* 
our fouls. 

Now Concerning bis Prieftlf expiation of our fiones ob- 
serve, Fiift » 


^ • I 


Firft, tbc Prieft^ who did o(kt this apiatory facrU 

Secaodl]^the&cttfic£ it kl(. 

Thiidlyi tbe Akar opoti $9bich k wtr o£fered. 

Foarthly^ T he dignicy and efficacy thereof. 

The Prieft, was Jefus Cbrift, as God and man, as oar MIfdiat i» 
tor,for chat did belong to the Prieft^ who was to offer fiicrifice , 
to be A middle pcrfen : A4r0H was eo bear npon htni the (innes 
«f the people,and to offer for thetti ^o Jefus Chrift, as God and ^ 
maOy was be who did^ffcr up that facrifice, wbkb did expiate 
onr (innesf Hek 5.5* He that faid unto himjb^m wr$ my S§mn^t0 
day hdvf I k§iptuntki4^ verf. 6. He faith alfo in anodier place, 
T^hm 4kH 4. PrkSt far yvef sfier tie 0fdir pf Adelclrife' 

The (acrifice it felfi was Cbrifl: as cooflfttng of foul and bodyr z.^. 
by reafon of oar fins we bad fof felted both our fools and bo- 
dyes to the cor ie of the {.aw, and to the wrath of God: The 
arrefl: and attachmenc i^as out againft both, but now Jefus 
ChriA becaipe Our P/ieft and offered bis foul and body> to quit 
and rdeaie ours. Therefore it is fSiid, that he mtt^ hisfeulttv 
pff^rmgfoffim^ Ifai« 53. la And that Ins (0$lrh$$0XC0edifi^ fir* 
redPf^tjivtn ip if nt^iMat. 26. jS. In it he ftklfae bitter ^ngiiiih 
and wracWwhicb made him ;€oyi«f<ir» tvfm.dro^spfHfpd; Andi> 
as for his body, that was prepared for him tofufferforus}' 
beaceir is^raid»tbat.be ^^ omt. frm 4^ Im mn^ipdj^.pnshettit , 
I :Pet* a. 2^« \l is^very itu^ytbsi^ tit iGodhead jtormatlti^ Twi? 
not the faccificev tbat cQUld ntitbet fuffer^ nor be affltded/«oo}y% 
it did ai4 andailifttb^e tiumineinaettire^^tiiQb wais offened ufiar. 
afacricc.M . .'A: i.k •. j . . ♦ .■ - .' :' '.i 

The Altar on which this facrificc was offered, which did dx-i 3'* 
piarepvr 1ms, was Chirjftati Pfld^ ai^ the faffei'ing dad: properly 
belong CO the hamafi< o^acu^e, Ibthi^ efficacy of cbarfuftering^, 
did apperraineto the diviaenature; had be been God on'ly, *he. 
could noc have foffeced, b^d he been man oniy» be could nor 
have mericcd..: TktJlf^^f^f^fi^tf^ff^^i^f^^^ottbe.ffh the AI-^ ' 
tar 4 for here that which did rii»l(« up the' high ^fficac^ of the la- 
crifice^ w-a& the divini; nature of Cbrin« . Thar Jefus Chtfift who 
was God and man did offer up bioiieif as a facrtfice for (inner, 
WM more then if all the holy Arigeh and holy men in the world 


14 faith intU Lord lefitir Chrift Ch.g.Seft.j • 

hid foflfiered; tticre is now,by reafon of the divine nature an infi« 
nice dignicy to anfwer for all oar fins which elfe had ftood an* 

The efficacy oFchis facrificfr, w hich'is this, that he took away 
our (ins, blotted out the hand writing, nailed chem to his crofi, 
bOFie^ them in bis grave. 

. Heb* 9* 2S« chrifi^ mtu otice offered to bear the Rns of many^ 
ib,i i . £vkrj BigbPriek ftand^th daily icniftiftting and offers- 
ifag often-times the fameuicriflce which can never takeyaway Hns. 
1 2. Bm this man after te h4d offered tfW faerificif^ pns^ fvr ever 
fate dawn 6n the right b^md of GeJL 

He did by his facrifice take away at! the gilt of Hn, and all the 
fatisfaftory puni(hment| for all this was charged upon him as 
our Mediator, our Prieft, and our furety, yea and he made a 
i ^ perfed reconciliation betwixt bis father and us^ arid therefore 
/ as our Prieft he is our propitiation/i fob. 2. i. and our recon-* 
ciliator and peace, Eph. 2* 14- and our atonement , Romanes 
5, II. • 

So that to give the fomme of all this , ^efut Chrifl was awift* 
ir^, that is, deflgmad by god the Father to bt otfr Prieft, (i*^*} 
to offer up hinrielf , as a perfed fatisfadion to divine Juftice , 
for the remiffion of all our finsi and puniflimentSi and this he 
did perfedly performe forut| and this was accepted of God for 

us; . • . • ' • 

I fay for us, he was made fin for us, that we might be made 
the rigbteoufnefs of God in bim;and who is made righteournes , 
redemptions and fanAification , and wiCdome to us, 
and that of God, whatfoever he did» or fuffcred fi-oni 
his Father, it was as our furety, in our ftead.and fo it is repu- 
J. A third part of his Prieftiy office is this, that he doth make 

interceffion, //4. 5;, 12. Ho bare tho fmnet of many, and mads 
ifitercrffion for the tranfgr offers^ fo Ro9», 8, 34. It is Chriff that 
dyed.or rather that is rifonagduno, and ieevon at the right hand of 
' God who alfo makfth inter ceffion for m. And therefore he is cal- 
led our advocate, i Job. a. i . and is Aid to appear for us, Hek 
9.24. He is as it were the Deputy, or rather our Attomrj^ , to 
Negotiate for us, with/beFatben ^ 

There is a two fold ihtcrceffign, one by way of duty, another 



Cb.^Se&, ^.i the only way to Salvatiott. ~ 05 

' — — — — — --—_ ^___ ' 

byway of merit, one of charity, another of dignity, Wheal 
pray for any inan in diftrefle, I am fajd to be an incerceflbr , to 
deal for him with God, as a matter of my duty, and out of a 
charitable refped; ButChrifthe only inccrceeds meritoriotfjl/^ 
i(}d by way oidignitj. His inteirceifion.as I conceiyei intimates 
three tbstngs. 

'Xbtixhihkipn efku fitfonkefcrt tht father^ as our Surety, i, 
our Redeemer 9 our Mediator, I am he,andlam hereto an^ 

. H^s-^xMitian^fbisglmoMS mtriij : for he doth tioe nakedfy 2. 
appeare, who appeares as an irtfercefTor^ but he muft aftively 
appeare, and fo doth Cbrift. He went mp t§ heatren with the 
pri^ofbistUodymth the ranfmi ^hicb ke purfbafed , with the 
rigbtedufntffe.MnifMiifdRion made with the merin tfbid obUtiSIt 
mUf^rifict, aird there he prefemi them continually before hii \ 
iicfacr,as ii Clirift fiiould fttll fay , Fudmrl^mbitbiuJ^edf^t ^ 
to get f^dow^ to git favour^ togetrrace^Andtbgetfuch^rfmcbgiod 
things ^ihiilsu\ekloml tbat Ifkid^tb^priei'thdt I pdid, to fdthfio 
tbj jnjUci^ fulfil thj Lawito rtmit tbofefati^ toicn^t^ tbi(t^4ieos^ . 

Tbeingtdtiafing 4$$ -mHbtho Fsitber :. which, he doth hf tht 3« 

<Ati\\fi\yi\\a/fU€Mt^9fhi$ M» mortis; when Hngetsufp to ac^ 
cnfc out perfons,and our prayers, then Chrift (hews himfelf ouo 
interceffor by putting alide the force of the bill of complaiijtiaad 
.aoTwBrafor our perfoilit and far our feryices« . < . «'. > : -^ . 

TrueO Father /eliis man hath finncdthus^ agaitaO: 5bee,' bulfl 

:ftm hit farcrfy to fatrsfie for thefe his - (innes » and Jl. did 

(hedmy blood for them, therefore nOw look not on him/ tut 

00 me, and for my fake , accept of him and be propitious to 


Sofor infirmities, true O.Father / his iroperfeAions in duty 
are many, but I am IQ besre the initfuitfoftho holy offerings \ 4m i 

tmj rigbtivttfttiffo isperfsH^ and that I prefent unto thee for him^ 
now notwithuandioghis weaknefles, for my merits, accept of 
bis pcrfon, gmt him bis reqM(k« do him good. Thus Chrift is 
the AilgtlfWho offoroiMp tbo frsfort §f Hso Sstints with itteotify^ 

Bav. 8. 3^ 4« Nay, Father accept and indine thine eares^IbaTO 

4cArvrd acccptaacei andiaodmce,&c» 

* '^ 

fi . -SeA. 


i6 faHbHifhel<>rdItfitsChf^ Gh.g.^cft.g 



/ will rdifi j$M »f 4 Prof kit from mmong their troilrrwm , the 

vrfakhiscxpttfly ioccfprcced cobe Cbiift» by Petor^in^^B.^^ 
90, 2i« Tteirfore Chrift if calic^^Coimfeilor^ /y^.y. 6. ooe »iio 
docb advile, and dircft bis Cburch; tndcbc DeSorot Tosck^r^ 
iAUs2i.^ inddie AfN>ftkofoK pr^&lSkiiit JM.j* i. «cid 
thtimtkftAi mkatffc, Rew. i.j. Aadawioiefrco cbc people, 
'A 15* 4- ALitadcr and a ComflMnder, yea, be b called ibe 
light of bk Chardi, Z/^. tfi. i. AadchelfsKofthe wodd^ZnV 
a« 31. ( difti is J k isbe viiio did icvetl lo cbc world, cbemm 
Do€bMtvfttenm\iiie,md th€ A9goi0fth€(!o90tkmt^ UtUy 
It. md the fiiOiop Of out Ibulv i Pot. %. 9%, nna the triUont oi 
God« I Cst. i; 24« 

Tbe anoiocing of Cbriftcobca Piopbcc iiopiyci, 

^ . Tbf the was cor^i/vulr iko mllofhk f^htr% and afe wifeo #/ 
/#/!fJoh.i5.i5 /illthifrgsthatlhavoho4rJofmjfo$kor,lunfolmmio 
i(f0W9tmmojvm: So Heli«'i. t. f^ tifofitUsi Jmjom b^ hmb ffokfn 
f msSjhy Smt, Job* & ^& ^4||Xir, i# »iMip /k*/^ m go^ikom 
bMfi tkt wordi if eiorndll l^ ) fee Jf^idh 6u z. MmtsUm 

Tbere is no pcrfos. who moft dare fio ptcficfibc any ocfan d^ 
ftrine^ hmt foch aa Cbrift bich dciivcfcd. He may cot coinc 
new Arcicles of faith nor of obediencC| Cbrift is appokced to be 
the PropbtcofbisCbuicbiCcfaat if) CO deliver mo tbem, aU 
focb troths from bia fatber, which ihalf aad do coocerse tbcir e^ 
verlaftiog ftivation* 

2^ Tbatb is CO make ns know cflTcftuiUy tbe things which be 

doth revetle in^bss Word. There is no Prophet able to convey 
his^ddArme beyond rhe eare, though it be t$ ctue» u tmcb it felts 
and as good, as goodoclc it felf ; we cannot make men to oodee- 
ftaodic, nor to tmicve it, nor to yidd onto it^ but Chrift ir that 
Pvophec^wbofeCbairiBfai betveo^snd whofir ipeakiagcao yet 
metceiKOtbebcaiCfofmeia; He can nuke aa to know wi& 
dome^be can teach oorrehicsy and tmth in die inward porta, 
there can be write his Law in our beara ; tbongh the minde be 


«*■ ■ I !■*' 

ft^AarkitdftiloidOCtic icl^ yet bccui mtke the lighe of koovr- 
ledfc CO arife ja cbc thkkeft dtckocflc of cbe miiuK, though the 
}Qdgmcnc be corrupt, ftndfiilt of errors, yet Chriftan ered • 
tbroMOf tQtfbrMddutftns ioto the pubei of righceoaraefife; 
though the heart be dalljet his words are is &re to quickeo tbit 
heart; thoogh it be as bard as the rock, yet his word can be as the 
haAner to break that ftooy heart i Histeschingcanfofteo th^ 
moft unflexible adaoiaat , be is able to couYificei and beod^ and 
alter, and bow ii^tbe very de^i Jh^hiort kk vwe^^ndtivt. So 
thftt if any perfoo dotb oeed any dtredioos^ any enablemem for 
beaveo, or the way thither^ bemaft know that Chrift is the Pro« 
phet anointed; wbatfoever belongs to ao heavenly inftruAta^ 
atvd to an heavenly drawing, and obeying, that is to be found, in 
Chri(W and bad from him who is anointed a Prophet ( chat is ) 
ddi^iedto (each the Quurch, and fornifteth with all the trea« 
(iuea of wildoose^ anid knowledge, and ability • &c« 



Lii^fC^if mss mmicduif ^Xif%; Oieiefore 7fal. 2I a. p. , ^ 
be is called G^ds amcinud^tnd. ver. 6. the King whpm .b« ^* * * 
tiUifu^mhkkUjikiti^Si^ TbtJCim^ff Kit9gi, Vj^. i^ 1^. 
Hs IhaJtivii^Mmtrr the kmf0 pfJodgt^jLiJL i. 33^ (o /UUr^ 2,9 f 
iSf. ^Uiti»^0^£imHit0m^mkiMf^n^0itdiw44riA^ He batb 
thte Scffier of RpfMj^ttid the Km! of authority^Md^thcfwoivl of 

fiover^andifccibreneof jfldgCBem} and'rbe Laws ^f bis kps, 
and Uie teyi of U^e and dcaibft . 

Npw ihkre^l officff of bis^.to vbicb be was anoiotcd^iinpasf* 
many things. 

Ficft^bntbe jst^baarf inle over til the hla^ipaaf and nideediiit 
aacucat kingdomeitachefihoveraUchf worldi fcooashehigbeft 
Angtl i^ ihe lowed Devtt^ • 

^ SecoaMy » ibM ke is M<€Wv#r«# n^ifiilV iifiC^fmck, l^higi h 

d^rs, Ifik p. $. And ibopefore he is laUcd the L^m^itu^t hm*A% 
X2. and Mllfit dm H$ $J f m^mmkiedu Itit 4lJ^^oh.s^^a^• » abif 
end yota have the r0d$fbh Sttpn hi$ b§lj 4nd fighti$m £air/,ind 

El hia 


28 faith intU Lord lefus Chrifi Cb-g^Scft-S 

bis mighty and blcflfcd Spiritt to give force onto tbem.even into 
cue hearts^ and there to irinl '^vtry thottght Hf^c^fttvitj t^ tti 

vbfdiefiteofCkriai ' / *' ' \' ' ■ * ' ^''•" • 

fore he is laid to Gird his jvoord upon hh thgh^ Pfal 45.3.and to fi^r 
Ufon a horfe mtkhis'garmtnt dipped in blood and armed, as if hc 
were r,^ady to fight. ' He is th< mighty redeemer of hi^ f^rvanrs, 
agdnrft ill who Intrench upon* their peace a^nafafcty; arid he- 
ftfikesdowne?4*/it)theearthf6rperifccutfng"htm. ' " 

* ittclongs to the^King to be the defence of his fubjeds,* fo 
here, God hath appointed alhheProtedions^thd fafeties, and 
deliverances of the Church to be in Chrift. 
' Fourthly, he it to conquer all his and our enemies; God hath 
given Chrift a Kingdome,buc;tti$ fucfa asfae mull figbc fOr;' 
Not a Subjeft which he' hath, which coiriej in unto him, buc by 
conqueft ; If we be in our ownr b andi « peccatnm HcOis efi^ qmaasm 
diu eft, faid Saint Augnfiim^ and if we be in Satans nands,we arc 
in that enemies hands. 

More plainely , there are thefe enemies of Chrift and bit 
Church which be is to conquer for himfeife and them/ 

Firfthelij and we read that he bath ffoiled princifulitks and 
pwerSyHndmadeafiiwoftbem ^cniy^ and trinwfhed 9Vfr ehem^ 
Col. 2*15. • 

Secondly deaths i Cw* i ;; 54. T^idth hpi^altovHii uf inv^$rj'^ 

9<|r O death where fsthj fiing^ O gt^v^ t^bireitthypiOtrff^fir^ 
}<$; s?. $nt tban1($ be to God ^Uch ghetb m th i^ifhrj tbhfMgb 
O0r Lord fefus Chrifi. ^ ' 

Thirdly fin, and this i$)Ghriftalfo Co conquer;^ b^ is to ca0 
d(el^n ait thtfirong holds oflnfis^ 4nd'aU imaginations, and to tofiu 
it4te ihe^hlenian% Heistordbdue our itiiquitties fbtas, and 
noc to fuffer (in to have dominion over us. 
^ ¥i}^tt\Ayjf9fkked men, ba will ftick his arroWes tfi the brefb of 
Pi ihces, an4 in the hearts of the migbtyt and terrible 1 he is to 

bruife the Nations with 4 rod of Iron^ and to da fi them infiects Bkf 

Mf elf sets tejfelt : HewillexecotejodgmeAtuponailoftben^ Md 
caft theiB all to the daft^ whorbfe up againft his^perfon, or Go- 
vemment, or people. He will fet his j^ople at reft from them 
't}m rife againft them, and wtU mskf bis emmiiej Hsfooi^fio^L 

J Cbap, 





' Wl}^ BelU^ng Iff the t,i>rdlefiii 
Chff doth imfforti 

f^rti ./.'.... ..'•-. 

^^fns (^^i% Ifker rinp, rad Taitbis tike the 

fingen which Wet^t it; Heii like a creaftiryiand 
1^ &itb like the band, which d rawt oat cbence. Aa 

2>4trfi fpake in another kinde,rMv#>iv4^ / wU tM 
y$0^wiM$$AeLtrdh4fhd0nfdrmff$mH or as PbiJ^ to NdthM- 
ndiil , can then any g9$d thing ecme Mt^fNa^reftf -FMldp (kf th,- 
c$m0 MBdfei. The fame iaco be faid of faicH) God bath done 
^teat matters for iinfbl man fatth fiuth, Why? bat can any good 
bebtoQ^tby any cons, who are fo bad? yet, fay es faith, come^ 
aadfeevChtift-fs very.good; he 'is a Sar^ur fora poor iinnfcr, 
botic is'fakh s^hkbiindi hiatfo . 

Mairke the aafa^ir of the Apoftles here in tbcu^J^^hat )M^ / 
^^a^^/MTii^faith'tbeJayler? . 

They do*not anfvrer, there is a^ Jefos Chrifl'^ take tbon no- 
mope care ; be did dye-for finfiers, and thoa (halt do well e- 
nobj^ i Nayi this they anfwdf ^ thbn maieft be faved by Chrifl*, , 
boc thou muft befove in Cbrift.' . Nor a medicine is the remedy ^ . 
bat a medicine applyed* 'Nottheman,buc the roan taken^ be- 
comes the husband) So'the taking of Chrift^ the believing in 
htm is the way to heaven. 

Becaufc cbi9;is axiexcetldnt point f for our life^ies in it) give 
toe leave CO fpeakfomewbatoirf^qohi . .' 

Firft^ in the general and cherfc I will be btrief. 

Secondly in fpecial, as jaftifying of faith, or faith belie ving in ; 
Jeftw Chrift T>m Lord. 


ffhdt believmgmtheLcrdJefus Chu^^ScGu^^ 


Firfti Generally. 

For the generall nature of believing, obferve cbefe propofict* 


Fit ft, that Mtevhig isti^ a§tvf tc ftfehmatiiff atMrf k?^fvm^mclf 
hy rev0Utton from Mnothtr \ tbere are in the foul of man 
three qualities by which we came' to finde ouc or perceive 

Firft^oneqaalicyisSr/VffMV, #ir kflmhi^i^vihiclih a firroe 
aflcnc unrd a ebing which' majr be Hxitncti to chr tin^erfiand* 
ing by folfd dernonftratroii^fttniS^llitee friwiplef , or elfe by the 
undeniable evidence of fenfcj and eiperietice; as thiis,tbac every 
natural body hach power to move, or that the Moon will fufier 
tai£cl^p<<Qffiybtt€tieANett i^^ ape MafQeii4imdtbe wa- 
ter CO moiftcui &c. 

ThoTe ^mf^ hiKbotb.^aattifiificer€aiiity ind trai^ in tlrem- 
irb^s^andcfarffeii an undoubted tndcnce ami cefrainty in 
ibc minded ibe peffon, tninf kimiirtiig dbiai; and fo cerCainc 
ind &U ii tl«ptM«afi««of ditmiflde^aboiiecheni^ that there ia 
130 fcmpkof dtabt renaatding taiKCcnfriaa aoy u«oertiiBCy wJm* 
.therttetlMgibefo or no. 

Afioiltwt ilitOpinton. wUcb ii an intvUeat evident aAnt;^ if 
InayfofbrtfeicMytteaniiigiMhe nnddrflttding AiablWaf- 
ftm^sniyaddroibe tluBgi|iaahit ytt it feef fane contaaiy 
tMtbn M ib^ed: and fsoftiw) wfaetber the tbingr be ib nr ia» i 
for as much as ( in opinion ) the gnMindaarcioot &fiy Cfrtdent 
CO ibt nutt^e^faMtbcy a»4Bty pmba^ ibtaefbre thetf- 
fent by opinion, is but c^njeSttrdl. tkB^ cake t man mm cnTc mi 
9 fcropriooa confciencc ^ fbareis Krdiat nan: Come evidence of 
AFgiMcntwbtckdtdifeem to wnctane ht aftioa or ttttttfrt, 
itftd yeccbatatfgnmeiinianoeiiitenaitflyconvifldngibf bis Jpd^ 
me&t^bntoa theothrrfiik^ tBere fiatti npA medium, or argn- 
mentiwhicb renders the praAice probably finfisi; wheceupan»if 
you come Ml demand of bim; Mayyoadofudra^ihiiig^be tn«» 
fwers J do not certainly know ( that is )lmm not enmdy ami 
aiyfelacdyreftrh«tfof'a»yetItfaiokiinnf,IcfaiDktt ia fandblj 
and this chinking ( which is opjnion) is alwayes accompanind 
with fome fear and iinpition; fo thnc tbe niinde ta fake a panreof 
SidtoktrntmHngMTok tthtng ooeitlier fide« Tbioga ise parrly 
cleare, and partly -obfcure, partly, evidenti and paoly ineytdeaiL 



Ch.4.Sed.5. Cbriftdadfrn^rt. 31 

and tbcrefoffc tbc aOeiiC of opinion is atvraycs don be- 

Aiiocbfr is bctkfi;^ vfakh is an t0CQC uneo thfags noc from t • ^ 
Wf cvidMCf of tbc thingft tbcniGdvcit'tec only horn the reitci- 
00, or teftimomr of tnotber. 

If I feel cbc nrc to borne my band, I do not call this a believ- 
ing, bac a fcnficf ve knowing, if AbimgM comes and cefls DdviJi 
that bis Sm %4^fJm$uhmtgtdMdfl4m9^ ciKKigb€hisl>e.lmMr- 
iedgin bim iroo favr it, yet it is belief in Dtvid^ who did betfe 
and credit tbe cidiogs;.^ th^t ( to l>c bcief ) belief di Acs froa>> 
knowledge in this, tnat4(now1edge depends on tbe evidence of 
things themlelvesj bat belief^ though the dliings be certainly trae 
to which it doxhaifisot. yet itaflaauiioio iben^ fftr the uftim^ 
nj #r dMihariij cfhim wlit nUut dndrifdm thtm. Though this 
be moft true, Tbat?r/Mr Ckri/t wm i^rm sf th^Virgm Marf jund 
HbtiibckA^M4ffi4imdSm^k§ir,yt^ betroefc^- 

ilg«i«t Mi9fd\§ot% kom opinion intbif ^ that ofmiM is an 
inMfirfm^ prct^ie^ im^tfril j«^, 09id dijftmMf i^limMUe Mfftnt^ittt 
«ft ittifmt^g %1m 4fpmti$ firmi^ cfrtahe imdjixgd especially where 
lcfiiaM)iij^ and aothori ty is fafficient. 

Mkviag as it ii leftrained €o a theological and > divine con- 2*. 
fideration, that is ( m the gencrall ) an afim of tin fptU to tho *^^ > 

trUth^Mdioodneff'e^ofaltdn/inerevttationsHfon dhim tefiim^ttj.. 

Herem8cnmightbcfsjd,at4br ioftance^ 

Ficft, that all divine revelations are the objeft of belief, as 
fitfirnntmndlj imffirid. 

Secondly, that the ground ofbelfeving them is Gods owm 
teftimonV' raich liatb fafficient rMlbn co believe all tbinfli 
there CO be tnie, in their relation; becaofe oF his tracn 
and antbonty. who doth fay fo ( vi«. ) God biniN 

Thirdly, of the generaH nataie of believing ^ which 
h ao aftot unto all Tpokcn by God as nod crat and- credi. 

Secoiidlyvpafikillarty^ of jaftifying Flritlif 
- Paitb<( as yon well knaw ) hath a douUtafpcfti oneta to tlie 
whole revealed Word of God, iinother isfo Uod ift dn U of to 
jaaiCbrifc. ^ II 


I am not now to fpeik of it, u ui eyewliicti may fee all co- - 
louit,bDtat aneyc fixing it fejf on fomelingulirind rpeciil-ob* 
. fcA C*'*«i\)iui ]c6n Cbriff, in fcrptiA of vhotdit* called ftifti- 
.fyingf«<tb,t Tbcihelieiinf: od wfloq alip:lbe- riite dclini- 
bed. (.■....■.■.. 

CHAP. V, , 


L Thl(cf*ftmjtiii /iHHtr, ittk tsk* 4ni tmirMe 
^ 9 fefmCtiriJi in hittirfenMA c^u, and MA 

^ Tfaete are many tbkigt to fae«peiied In tbi* 
defcription^fonrmiicb u alltbe force of irne 
faith, cumot It ooce ini few fliMt wotdibc clettly cxpref- 

SECT. 1. 

. , /~>Onfidec therefore, the ^«»j tr femttaim ofiliii faitbis at 

'' V^ heaven: Getis «urM*iidtcrte, is the udiftlloiait of a .- fo 

^Hi 13.48 Aj tuMj MS vtr* orimntdto tUrnti'Mfttbtlitvtd, 
Aai the inBritmtnt*leaiiftef it iitbiffar J if GtJjKom, 10. I7. 
F^illi eamtt by htirtitg, Mmiatm-ing by tbt fftrd ifGtii. And thic 
iamtMai* Mud fiHgmUv Ci^ff t,of it ia the SpiriffGtd, (Sal. 5.29. 
there it if in cxprcflie fruit. Sojeh.1,12. fpeiking particularltr 
t>f^/frvwjMti&«iV;M*#i>/CirJ/?,beiddetbver(e ij. mtm emm 
utbit mt b*iifvb»nuvf blttd^ntr ^ tbiuiUvf tk$ pfitimaf tk» 

« That 

Ch.$ .Sed. I . Faith in Chrift^ what defirihed. 53"^ 

__^ ' -— --^ ' 

That tb€ will or bcarc of man ihould be brougbc off from 
it felf, and CO abhor its own condition and fufficiency ^ and to 
cakeCbriftas God propounds hioii co be the only rock upon 
which I oiuflf bailc my (alvacion, co be cbe only Lord co wbo(« 
. Law and Will I muft rcfigne up my whole foul, and to cleave 
k unco him in a cmtjmg^U mmpn smd affeSUw; This I fay arirech>not 
from nacurallprinciples, nor from cbe witiome of a mans free 
will, nor from any endeavour or adion which can find footing 
It is obftrved that there are two forts of habicr. y^^ {^^^ ^ 

I. Some which are ^cqmirfdhy the induftry of the perfon > Habits. 
and through a right ufe of a fegicioos and underOanding mind, 
and fuch may be parcbafed by praAife, and ufe; as the Scholar 
hy writing* gets the habit of writing, and the Apprentife by his 
wife and boneft obfervation^ aod^ mdoffry^gets into the skill of i 

bit trade and calling; Now foith is no fuch quality, we can 
fend forth nofucb Angular afts or operations, which are able 
in time to ripen or beget fo excellent a Grace in the 
^ z. Others are [riainly and entirely infufed. Faith is not 

water in the Earth, which a man mav pump out, but it is evei|. 
in the fuloefle or littleneflc of it, in tne allnefle of it,as the drops 
or (howers of ruine^ which come from heaven :^ Though tbc> 
fubjeft of it be below, yet the caufe of it is above, k is man who 
doth believe, but it is Gods Spirit alone who gives bim chat 
^ faith to believe; it is the wilLof man which doth take ind receive 
Chrift; but it is Gods Spirit who doth bertow that grace' of 
fiich, by which he doth take and receive. 

That a man bach a will,none can deny, who know thac they 
tre men ; Nay» and that the will is able to (end ouc itt owq aAi- 
onSyic is willingly coofrtfed I but ipfinice is the difference 'cwizc 
thenaturall aaionsofcbe will, and the fupeniatural qualitiea 
and operation of Oods. Spirit in the will : It \% crucia dead car* 
cafe is able of it felf to fend forth a ftinking fmell, but it b not 
able to quicken and enliven it felf. That the will can, will X 
grant, but that the will can ("of it felf) enliven it felf, to that 
great part of life,I meane believing it is not only a vehement tcU 
jury and difhonour t6 the fouotaioe and freenetfe of grace; buf 
alfo a moft foolilh^and fcnfelcfTe error ) die will of man being 

¥ , naturally 

^4 Yaith in Chrift^what defcrihed. Ch. j.ScQ;.!* . 

naturally fo oppolite to believing, and believing being an a A fo 
every way unfotablt, and difproportionable to the jncHnation 
and ability of the wilK No verily, faith in God[ comes frcrti 
God/and fo faith in Chrift, from Cbrift ; none ever coiffd kt 
thrift in a joftifying and faving way , who had not chat ej'c of 
f^ith put into hiiii by tbe Spirit of Chrift : No giacc comfcs frotn 
any, but the God of Grace. Vntojon it u given to believe, PbiL 
1. 29. • ' * 

SECT. 11. 

2. ^^ ^e fMh)tB of this faith, is a finable fintser; 1 do not as ' yet 

ijtbjcSm. 1. ' fpeak of the immediate fubjea oflnhefioo which refjpe^ 
thofe pares of the f6ui, wherein this grace is feated; or thii 
I fhatl fpeak anon. Rut of the fub/ed of dencfhinationj and this 
fttbjeft is a fenfible linner. 

Two forts of There arc two forts of (ianers. 

inncrs, . ,^ Soinc generally corrupted both in chSeif natures, and in 

tbeir. Iivesj'and they are asunfehfitile as ibiry cr^ ftnfuU. 'thej 
do not^knovlr in any poweri\)1i degree of trde reRe'Aion and 
feeling, their own vilenefle, arcurfedncfTc and miftrablentffe of 
{krfons being fo,and remaining f6 in an ^rcnfible condition of 
linfulneife,! dire .confideritly ^ffirme, that thoo^b t^ejl ina^ 
iiave nioft abfe arid fltongpre'umptiors, vet tht jhivt hof 'jf.,as 
i'Ct) thi leall degree ofjuftiKing and laving faith.* 'Ho«/ ^an 
any manby F^i/^ look^tpon jefsss (^hriJiashisPhjJitiMn^ysiu is 
whole ink is owfipvmioM^ 'TheHnfnJibh firmer ^ti%htcznt\Ot clpfe 
With Chrift'.fo Se'jvill^riW care for CKfift; for what IhOuldinow 
jmove fucb an h Wt» Is it tb ist* tipfiii^fre^ '6\ Chrifh perfpn ' * Gtfod 
tjord! kow rfdif pious is. td^t botiveto^ profane tvti jgracc- 
Mffe heart, or'. 15. it "tKc ruribleheflfe ' of thrifts Office i 
Why / wba^ is Salvation ^q him by another, who as 
V?t K^s no firpynd op rea/pn of condemnatioo in hitti- 

m, \ /: .^.^ ' ^ i .;\ '•'■.■- \\ :: w '' 

. 2.!^0ihers (wfifctjr eM^riejt!c<ed,^ wbo inovv tbus jnjiicD,"tTiat 

tney in p^rtkular ireiinroj, arii-ijicr* is.r>o Salvatiopi no "l^ope 

• OJfitTcomthemVdveSjIdtKJic CO Xc found ondy ill Jcfus CTTinft. - 

' ""' ^ Jconftfs 

Ch.5.Sea.3. FaiihmChrifi,&t. ' 35 


I coofeffe there are feverall degrees of tbii (ipolibleneffc; neicbef 
dare I to aflkoe (be height and lacicud,eof i^c^mco the ccarmes 
of horror aoa terror, ( t^tC if ) that a pcrlon imaft be .aivvay€$ 
and neceflTariiy angaUhed with extremities of amazement and 
dejVdionsi before lie can believe in Chrift: No, though thefe 
(harp tbrowes are manifeftin fome, yet I dare not make them 
a rate for all only this I Cayythac^cbe oeart believes not|ic looks 
not towards Cbrift, till it feel it filft 9 iifirful^dmdUfi l/^rfji^^fi 
ff/fjf; and that there is no poflibiltty of (ubfiftence in it felf ; 
And now there is room for faith when I feel my felf a finner ; \ 
now there is reafon for me to look updna Javhttr^ and when l^ 
tmr^iftbh of my §vtn viUveffe; npw is there reafon to look opoa 
another rf^iErr/^^iii/»tfjf#;and when I perceive my QfttxUftmftjofim 
IS tbere canfe to look aktx.tknt/slvdtkn V^hUk Qeih^th fm mtlm 

Lard JefM ChriFt. 

Me thinks thacof Chrift^iEF^r^ns^^/ tacM the rlghtsctts^ tttt 
finnirt^ that be is fent tp finik that which is loSi , thst the ^heU 
n$e499t Fhj]tP$a»Jmt thificki that be is lent to fresch Hberij 
to thcjiffJvts^ do abundantly confirme this txxxxhi Veai and 
our own experiences gives in a clear evi4ence; that net only in 
tb^ beginningibut in (he progrefle of our con verfion,oor eyes an 
dien moft upon Chrift, to look after bim.and to priza him wbeQ 
ive.are mpft fenfibly ac<}aatnted with oar own fiafuliiedey m4 
mifcr^blenefle of condition. 

• , r • 

, . SECT, HI. 

THe Seat er^h^ati0n4f faith ^ is the heart or will*::Stil1p- 4 
tareaare copious in this,..Kpi9i* 1 0.^0. ^i^h the he^rpils^n stdeu \ 
heliewthtnuerightemfniffe^ ^1^18.37^ And VhUif (Mi^fitbett 
Mevefi with alltkj heart those steajefi^ and be anfwered aim Wd' ^ 
J Miatiethdf Jefue Chrifi ie the Sen ef Qesl^ Rev. »2. tver. 1 1. 
^befeewermlljethiti^t^fhewater^l^freeilf. . 

TbcM be who diftiflgQifll 'twixc chaee kindeff o9 

¥ii a /"redere dassm^ wfaidi is a ontvetiiill and large conception 
ofa(^od|Whentheanderftandingispcr{waded, ( beyond A« 

Fa tbcifme) 

■ - -" " 

36 Faiib in Chrifi^vbaf defcribed. Ch. ^^Scft^. 

theifmc ) t9 Mieve that thin is 4 GpJ^ 

Stconily^C^edire Deoy ^nd this is focb s difpoficfon of the 
underftanding , by Mrhich' it gives credic or belief to that 
Qod y fpeakmg ^nd rcvealitig.as to one who is truth^and cannot 

Thirdly yCrtJeri in Dttm, which is not only a credence to God, 
as r rue in his Na tare and Word; but a reliance on him with the 
wilU and embracing of hfan and his truth and goodnefs with the 

Now jaftifyingfaith^or faith in Cbrift,is comprehended in 
this latter kinde of believing. For the better apprehending of 
this, obferve a few things (trj«.) Fir ft, the things which God 
doth propound unto us are of different ends and ufcs, fome are 
propounded meerly to be known, of which fort fome con jeAure 
mzny hifioricd/IpMfages in ttit Word, and tmnyfredtQions^ and 
many GenealogiiS; Some are propounded^n^r only to be kjsownjktn 
atfo to it hn€^ ds thi Divine Precept s^ or Commandment $ * (offlc 
are propounded to be kpown, and to be avoided, eir deeUmd, as 
i\\ iht' Combinations and threatnings in the Word againfl lin- 
Hers: • Some are propounded to be l^newn^ and te be embraced pith 
ihe will and affelUonsfif which fort ate all the ?romife$ ofGod:fxA 
fefmr Chrift our Lord All thofe parts of the Word which con- 
seine our good, and our good to be embraced. They have t 
ncceflary and naturall reference to the will of man, which is 
planted in us by God* to beconverfant about all that which xtr 
IpeAs our good."^ Since then Je Tus Chrift is our good, both per* 
fonaily confidered, and alfo vertually confidered/aiihiherefore 
as converfanx about bim^muft naturally be planted in the 

^. < Thzv<hetc are two parts ( as it were ) of faith. 

i^. One is imperfeA^ and in compteat, yet is it a neceflfary ingre^ 

dient unto faicbi and this refpeAs the underftanding, when we 
atefapernatnrallyiiligbtned,tofeetheGorpel and Jefus Chrift 
in it revealed to be a Saviour; yea»and we do aflent or acknow«> 
ledge the fame Gofpel to be a word of truth, and that wfaatfoe- 
ver it doth iafflrmeof JtfusT:hrifl,it is infallibly true, and divine- 
ly cercaine. TheGofpel as the Word of crutb^ is the ob jeft of 
this > and therefore the andetflandiqg is to apprehend and ac- 
IcAowiedge it> . 


— ^ 


Ch.5 .Sea.4. Faith tn Cbrift.vfbat ikfiribed. 37 

■ »>ii pill I ■>* ■*■ « I ■ mm^mmimmm 

Another is pnfeS, ( I fpeak of an eflencial perfcdion^ not of 2« 
that which i$ gradual, and ititenflve J which (afkes incbttfomial^ 
and vital nitureoFfairh, as )Uftifying: Now this' doth aoT reft, 
in any operation of the minde, or anderftanding, hoc ilnmedi- 
atcly in the will, for the Gofpel conteiaes both truth an<l good^ 
ncfle ; It is the Word of troth, and the Gofpel of Salvation. Ic 
doth not onlsr make known a Saviour, and that it is moft cirtain 
that be is God and man,and dyed for Itnners^ hot it doth offcC 
the goodneflcr of this saviour unto me, which to accept, spper* 
taints direAly and itnmediately to the will :• Tb^itof the 'Apo- 
ftie me thinks .gives fome light to the matter in handjiTiw.i.i 5. 
IbU id a faUkfrnll f^ji^g, 4«J w§nhj of M dcctftationt 
thai fffms Cerrft came into ibo ^iurld to faw finnert^ 

That JefasChriftcameto fave fibners, is a troth not to be 
qoefttoncd, and therefore the anderdandtng i& to acknowledge 
the fame : And that he came to fave finnersjs not only a; troth 
revealed, but a goodnefle offered, and therefore it is worthy of 
all acceptation ; Now as crtdemo of the truth of it appertainet * 
totheonderI{anding,focbe acceptaaccol the goodnefle of ie 
doth appcTcaine to the wilt :'Yea,one word more : itis the pro* 
per work of faith, to conjoyne the fool with Chrifl^ to coocrad 
andefpoofeit, (as it were)bot the foul is not coojoyned with 
Chrift by the meer opperation of the nnderftanding, but by tbe 
confcnt of cbe will; Srgo^ faith as joffifying.is immediately .and 
formally in the will, and not nakedly in the underflaoding* 



THe frofir BmdgeMim 48 of faiih, as jdftifyf ng,«Of as COB^ V; 

verfant about Jefus Cbrift, is acctftana^ or n^oivrng. aBuk 
This DoArine Chrift bimfi^f doth ceacb, and thertfort 
it is true, and fore, Jokn \,\%. to ms msnj m$ roeoivid bhm^ ko 
gavo f oilier to h the Sons efG^d^evon to si m^mj m telkvedjm Im 
Name. Theityoo fee eiprefly that believing is tbe receivihg^f 
Chd (K As if ood came in thefe tearmes, I have appointed my 
son to be made man, to be a Mediator and Redeemer, and bd 
did live and dye for fiooers » to procure cbeur peace and falvati* 

F 3 , 00. 


Faith m Chr^t what ilefrriM Cb. 5 .Se^ 4 




on. Now I otfcf his perfon unco you. and with ic ail the me- 
tiUf aod b^nefics puEcbaM by bjiQy take birn jq bk [xrfon, io hit 
0ffi^^ and to ail his v4t<ue», U \\^t heart doch now accept of 
cbirtieffd Ji^Ais, • Thi» is a UvelyU ^d joAifyiog^and faviog belie* 

Tbereate three a^ of the foul which are converfaot about 

Cbrift. r . t r 

.Firfhonc iS| I l^now alTuredly, Thsi ^tfttx Cbrift ibt Lcrd h 
th0 Smpif$tr vf Jmmn* The Paptfts generally make this cbe 
Royail Ad of Faithibdt this cannot be /nftifying faitb, 

m - 

C Firft this as fo^ is but a trucb apprebended,and not a 

fcccabfc ^^^^ ^^^*^*^ .. 

;- 'y Secondly, nnbtltevtng beof £9 may enjoy this hiftori- 

{.cail affeat mecfly asaikot* 

?« Another is, I ukf thif pfm/ Chrifi uhmf Lordani Satnpuri 
I know aflbredly tie is a Lord and Savroar^ aod he o&rs hioi- 
fclf unto poor £aMr»; of wiion I ami cbl^f, and I do accept* of 
tiin^eo bemyLordandSavRmr/' iLcaftray fosl on him, I reft 
nyfeifonfcjhi.my willand heart doth einbrace and accept of 
bini, only to be Lord and Saviour, bias I tlo, and none but him I 
do accept . ' 

l: 3. A thirdiat J'h;f^t» afundif that fefwt ChriJfJs ^ . Lmd smd 
^.Skop)9tr^ Kiiiiy of ch<i IMthetanj ( and fome of our own ) 
bend this way, that cbc cflenciail and proper Ad of faith as ju- 
^ifym^j is aiTtifance, sind (o i^ do define k, that it is 
Maf[firanc4^ a full aHurance^ a full perfrafioft^vjbcnce it fol- 

lowes, ; ! ;> ' 

That no man believes, until he can truly fayl know that C^rifi 
Jasmine ^ I knowthit^be djvd f<)r nie,i kiipwahotinyiiiiHeaafc. 
pardoned. J - ) , ^ .:; ' 

^ Icianocmeec to take Afmes,<and firike our own brethren; 
whpl thmk IB rhisrather.aimed to. give us faitk in fct ftrfcdi* 
on^tbtemktiproperand^&bftaTUial nature. - v> >\ ; 
'3 ^TliefethingsfnuftncedsbecCOnf^lTeJ:;:*.. :.-• l 
^ 1% That the afurange uf faith may be ffiffikij. rft^oiA/tintdiGod 
liath exhorted CbrifKatis to ftrhre after afjurana^ yea, fmli affti^ 
rAnnei yujAixrkhesoffiillaffmrance^ andiiodoobC|that;iot otw 

' . < ' ly 

Ch.4-Sca4. Fdithfiti^h^^^^ 5^ 

]y 74«/9 but matiy e good Cbrtftidn cai¥ fft^vCfotnciimcor Or 
thcr ) I am verily perAir:ided,<ifld'^iE^4r Chnfiln^eJ the^ kni g4i/^ 

hlmftiff^r'm^.' .. -".''••'• <- ' • >.. ^".. • • r • . . » 

centinehc,afFeftioni f When I <laf>oi:ofily|xitfeffcClirift,biKl 
know that 1 do pofltflfe hitrr. Wht^ I do hoc ooJy cake him to 
ht mtne, 'but leebim" w be «i5n^j -wlreti 'h[^ fakhto^me, 

Tbird ly, \Wt bcHcVetf fhOtiW'ftrlvfe ktt^r ih^ aWttratuc ,tbey 
fliouldnocrcftin tbetriecr a^c^^pfarrcc, bit ^i6uU*concen<J in 
prater, for tbc c vjdetic^, ^pA reflcftfon of thi$^faitb,-thac Cbrift 
is rfieirs,and rhcyJInoW him alltifcdly i?obt HBfirfe' Forthoagh 
theeftateof mccre believing, is fpre, yet that of aflbr^frtc^fs 
tomForcaWf; ; Th&iU^t/ed^^iJvfeh tfiff[^ \ 

\vbcn it comcsto tb« bt^heft; tht d^ is no^ ^^oriom. Yet \ 
tbisi deny, that aflurance ( I mean, that ' reflexive perRvaflon 
chat Cbrift is mioe ) is the tflfentiall or proper ad of taich, that. 
&ith]s|3ot/aitbi^iUe0e^icbp^i;^(^^ , •««;•!<« u . 

. there arc; two aAs of f^lfcjb. ' ^ Y: .1 . ! :•.-;• . '..; 
One without wfeicb Taitii cafinot Tie judify ing faith, aria this is 

the accepcanct or embratmg cA (^fil^^or chat which fome call 
reliance and recombency: * * - ' "^ 

Another, which in cime faith may produce; and fo afluraflce 
is an ad of fa^^^)|o^bp{>c^Ceil[^0(.^a<|^ 
aft asit wcre^noftKcvlhrlladjbbt the onincnt ad; aflfurance 
of faith, is fire blizing, the acceptance of faith is fire rruly burn- 
wgi though ii©r.b»nl^y,flanufl4; (^n>Qre^ebiaUh^^^4%i(^ ^— 
aiy tim/e,.U«;;ldrcda«Jjsingf /i^ a|idjhe,|j:4^re i%(^^^ ' 

Ao^ifct faitb may be ift fcuthjitbPPR^j* iw*jo,jf* Rt^Jt^ t^vXv; > 

O4lm0 <^ii^i^/j^rfi4?j.rf;^b^|lKK|gh. Ji^Ufp. F^kbf and Tate h', 
chough doubting, as fir^> .thoiifcli i mufth AwltCi .ao4 Iff 
no doubting , if faith were eflcntialiy aiflurarce. 

O bow many fouls are there vtbo prize none in the world like 
^^[i^fl:, who love him with all their hearts, who honour htm with 
thchtgbeft rcgardsof a Lord, who hates the enemies of his Scep- 
ter, with a pcrftft hatred; who would not willingly offend, and 


grieve him in cb^ kaft OQeaforc.wbo cleave unco him as the only 
rock of their novation, ivho would not rclinqui(h cbei.r inrereft 
in him for millioos of worlds. And yet they weep, with M^irj^ 
'{ becaofe^ ibey cannot fee cbeif, Lordjcbey (;ooflid 4ay and njghc 
.with feares and doubts^ cbey have not thia reflexive evidence and 
afliirance, tbac Cbrift is theit Chrifi, chat Jefns is tbeir Jefos, 
that tbit Lord is tbeir Lord. Yet ask tbem, are you willing to 
accept of him ? O, oone in the wotld rather or more «• are yoo 
V ^ • willing that be (hoold be yoor Saviour, he only is falvation ? can 
A yoQ fubmit to liave him tote yoor Lord Chrift ? b bltflfed Sa- 
viour ( faitb cbe foul ) none to mle me but thoui none to fave 
. me but thott; tbv blood is precions, and thy La wes are righteous, 
4ndl could beftow t thoo^nd hearts, and a tbouGind lives 
if I bad them, on thee, to be changed, guidel^ ruled, ordered by 

And tbusxhe (i6ol,thoDgb it cannot fee dim^ yet it bcleeves on 
btm; it believes on him, though u yet it, caaooic fays /ift4i mjte* 


The objeci ofjufiifying fM. 

Ow I come to the •b]9a iff ^mfiifjing Mth^ and 

. that is twofold. Firft, /amarJuir, which i%}^ 

>H^m. S^SIs ^^^' Osnfk our Lord. Secondly , 'C§ncmii4»ti^ 

or Confiquent^ which is Kikrijfm^ and Rigbte^if 
fii/r,and SMhathw^ forjaitb.-firft, takes Chrift him* 

felf, and then tnefe,itt and torChriK. 


Ch.6.Seft.i. The obje^ of juJUfymg faith. 41 

SECT. L • 

THe imm^Mdteptjia ^ffaitb^ as jtiftifyiflg.is fffms Chrifi him* ' 
/«//*; as it is in MitrrUge^ marrtigc is an atlion twist peN 
fon and pcrfon, not twixc perfon and tfta<e,tbat is a refulcing 
thing; fo 19 it in the natare of hitb and Ghrid« Faith doth not 
macch the foul to the portion , to the benefits, hue to the per- 
fon of Chrift. 

YoQ heare that God hath pat ftlvation into Chrifts hand* 
behach pot rewflioo of fins into his Uood; there it eternal life 
CO be had by him, Novjr if a perfon fai^b, I will have this falva* 
tion by Chrift, which he bath purcbafedt but I will not have his 
perfon, I frill have the reniffion of fins by his blood, but I care 
not for his perfon,! will have faisrigboeoafncfTe by which I Oiay 
Hand before God, buti care noc for his perfon; this now is no 
iMh/itisnojuftifyingfaich. For faith, juftifyech ns,when we 
ts^e ihfirfin rfCMfi. Ic is true, chat we may, and ihould have 
an eye to the parcbafeand benefit by Chrift^ but Chrift himfelf 
i| that ffh icb faith lookes upon .. 

Bqc wbeftin is the perfon . of Chrift (he Objcd of juftifying 

For the refolmion of this I will open two things* 

Firft, chat wh^U Chrift, is the prpper pyjeH cffmb. 
Secondly » hem fdtb JUth ixtrdfe, it (tlf tiknit whole 

■■■ ■* 

i*«>« <*M»^BMMav m»*m-mmmmmmmi^mm^^^^^,^ ^g^imm^m^m mmmmmm t 

. SECT. II. 

WHde Phrifi is the diequMfg. ^fr^fir ohjeS • Chrift yott 
fcoow(inrefpeA of his perfon)is(j#i/iiii^4W4is.and he afay*^: 
t>e conftdered as a Prhft^ or as« Prophet, or as a King. We n- 
foally fay as a Saviour, and as a Lord. Now he offers bimielf 
to all thefe to finners : faith Chrift there is mp Name tender he^'^ 
v$0hj ^bieb fsm cm hi /MfJ hutme^ no Jefos hot my felf, and I 
kave been the Priefi, who have offered my heart blood to pro^ 
cure the parion of yoor fins^ and faivation : / hmi fsuufua mf 

G FiUber 

4a the 4dfj(^ ^J4^yi»gfM. Ch.($.Sca.l^ 

Fathir iP the mmof , and have fulplUd 4ill rigbucmfmfe, 
Now I am willing CO bcftow mf (jrifon you> as one who can 
^ and will afluredly faveyoo. Buc if you would have me to be 
year Priefi to faveyou, you omft alfo be willing to have ime to 
be your Prcfhit to inftrud you, and direft you ; and to be yoor 
Kmg tod Lara to contnand you; you muft religne up your feife 
CO my Scepter and Goveirnmenc; for I am a Lord ss well ai a Sa- 
viour^ and I will be taken in both, or elfe you fhall hafe part in 
There be three things which lay bard on\i$. 
Oneifthe^r/r rf)f«, which expoietb the foul to bell, tnd 
wnitb/or whikb Cbriftisa Saviour anda Prieft, He hcdmes 
• tmf$fmr m » mi, bmt ottrfimiSy (tbat \r) ftood io our ftead.and 
under went that indignation, which eW( (hiiiul^ bate lighted on 

Aootbcr isitber#rrw]p^<War fpSmicn €Jf Jin, which breedt id« 
conformity 00 God« Will, and depraves tbe w4h^ natui^e, for 
which Cbriftis^ Stvfourand a Prophet, ( that is J he is . appoin- 
ted €0 informe ibe minde, end refor me tht heart. - ' 

A third is the rehUhn effn^ rifir^g in ^hfM notions,' atod for* 
did delights and way esiforwhicb Cbrift is aStviouf It'iitf iilKfng, 
( that is ) be is lo fmbilfie th^t iniquities^ to give them the bill of 
divorce, tocafHvme^UimaginAtions, and to bring the whole man 
intothefubjedioflofbimfelf ; but then be wiU be Jefos and 
Locd too; thou maycft not think thatCbrift mwft ht^ thee , 
and (in ihall rule thee$ thou muft not think thathe wilt pay lis^ 
debts, if thou wilt give thy heart andfervice to (inne and the 
world. How ridiculous is it td conceive that God (honld raile up 
Chrift, as the Pope raifeth up his indulgences, only to keep or 
fetch fouls out of Purgatory; as if C^rift were givra only to pay 
our fcores, and not to rule our hearts, for no other end but to 
keep us out of psifon ^ that we might do nothing 
batfinagainft God, becaoie Cbiift can take away the gilt of; 

tity^'^pUg^^hripisijedh f^h, $Mk$n mi receive iij fintb. 
Do I feci my finfuU |ilc?: I now V faitb t^kf ftfus ehrifi.vfVoin 
tficfatberlwfa appouiaed, and oAiired to be my 1>rieft,to be my 
iirecy , to betre my fiua , to ikaikl 'cwikc God Md toe? Do I fed 
Bqr ImfolliuitttK and mocioos^I tMnutkeftf^sChrift^mhtm the 



Ch.6.SeSt.^: the objeH (fJuJUfymg faith. 45 

Father hach ippointed to be my Pr^pket md Kingi Hehith 
vnderttkett to be the teacher of hetrtt, and cooquerer of 60; as 
fb do I take him to be my Lord. 

— »' ■ ■'• » -■ — ■ III ■ m i %t^^mmm 


THerefore coofider in the fecond place, H&mfditb Jatb ix^ 
ercife hfrlf4tiout wMi Chrifi : if you piaife ! will difco- 
Ycr tt in the particalan. 
For Chffit at a Savhrnrmi "Priefi : Thus faith looks on him, 
not only diat he is fo» but to be fe eo me; be was God and man; 
and dyed, and fattsfied, and took away fin; C^od proclaimes 
thus much, and ofiFers him to me, here is the Sm^h$tr oftht 
Vfortd, this is mj ^ill belaviiSon^ here !$ the hlo^i of dUmmewt 
dnd ftdce. What doth Atth now ? O faith takes hold on him ; 
I acknowledge him^ I receive him O Lord, to be my Sarioar and 
Prieft; not I, O Lord, not I could ever have fnftcined thy wrath, 
or faHsRed thy Jaftice, I could never have made my own peace, I 
couM never have blotted out the hand writing^ I coula never 
have paid my debts, bat thou haft fitf^rth ChriO to bo the fropi^ 
tidiionfarfft. O Lord, I embrace him, my life is in his death , 
my healings in his fufiferings, my facisfaAion in his obedience*, in 
none but hi m;I reft on none but him, on him do I believe, be hath 
fatisfied to the utmoftj and I craft on him that he hath doneic 
for me. 

Brethren, die cafe ftands thus, a man is borne tn(io,and he 
goes on in much (in, ( a long time ) atlengih God awakens his 
conference, m\kcsh\m to pojjofe the initjMifiesofhhhteh^ of bia 
birch, ofbisi youth, of his age, of his life^aitd perhaos befetstbe 
foal round abodt with fome iendble dread of bis infinite difplea* 
fare. Now the man knowes not what to do .* good ' Lord faith 
he, what a mrferable creature am If herein fin committed over 
and over^ the Liw broken, God provoked, confcience raging, 
hell gsping; I am violated faith the Law, wronged Taith Juiftice, 
rbdu'haft (imed faith Confcience, I will be faiisfied faich tht 
L6r4 , f^ch the poor fouli what ftiafi become of me ? what 
haveItoqalccGod?Ican finde notfaingi what (hall I do to 

6 a pfcifie 


44; The oije^ (ff julHfymgfaifb. Ch.^.Sca.^. 

■ ■I ■ II I ■ I p. I I .1. I 11 I ■' — — ^ I I ■ II «l I I , — !■ 

pacific biip^ I cailnot imagine it : If I fay that I have not finned 
my confcicoce cells 0e 1 lyci if I fay I will not (in bereafcer. 
Why ! yet how will this fatisfie for former gilt? I tell yc>u bre- 
thren that a heart brought to this fenfible expetience is marvel- 
oufly opprcfltd^the very heart cracks, and the fins of chat foul 
fnsp a^un<)eri under the fenfe of manifold gtlt^and Gods difplea- 

But then God comes in the Gofpeh and calls out to the poor 
tnddiftrefledfinner, come hither faith God/I will (hew theei 
way of falvaticn /^ O how the foul liften^to fuch a meflfigel 
but how Lord can this be, what am f, or what can I do ! No- 
thing faith God for thou art an enemy, and thou arc withouc 
ftrength : But I have laid Salvdtnn mpim om tbm is M^hty^Nhf^ 
U that Lord / It is w$j ^un S^n^ whom I have oat of my love 
ftnt into the world to be made mao^ and to dye, and fatisfie for 
finncrss to btare their iniquities, to anfwer for all their tranf- 
greffionsi and be is become a fti^ttj^ and a Pritfiy and hath facri- 
need bis own foul, to be an o£&riiig for fin,an^ I offer him unco 
thee, to be tby/#r#i7,to be thy PnV/?, to take ^way thy finnes t 
Now take him faith God to the fool and with him the difcbarge 
ctf* thy fins. Hereupon the foul being perfwaded of tbe truth of 
this good teftimooy, and with many teares admiring at the rich- 
es of divine love and mercy, it doth now by /iirib €hfi in with 
Chrifi^ put it felf on him, embraceth him with all the heart, as a 
ibflScientand pcrfeft Saviour. As if tbe foul now faftning it 
felf by faith on Chrift in this refpeft (honid thus be fpeake the 

O Lord, tboo art pleafed jufily to charge my fins upon my 
confcience, I confeile and am afliamed that I have thus finned a- 

J|ainft thee; yeai and I acknowledg that I am never able toan- 
wer thee for tbofe fins / But thou haft appointed thine owa 
Son to be my S4M9m and Vrifft^ whofe office it was to tf4ri tb§L 
fins 0f the pipflf^ thefefins therefore which confcience tiojMT 
cbargeth opon me, Ido by faitb charge npon- thine own Sonne^. 
lor he was mutkjmf^r ms; thou didft ordaine him to be a furery , 
and thcfcfore I befeech thee Lord look for fatisfadion of my. 
debta in his precious blood, and take away thy cnrfe firom my 
foal, for he WB^mdsU s c$trfr fir ms^ he did fufteine tly wrath in 
one fieed to dcUvxc from, wrath ^ Now therefore O Lord / I 




Ch.6.Sea.4» The ohjeH (ffjufiifymgfiutb. ' 4^ 

fQt my fool only upon thy only Sonj whom I take to be my f«^ 
crifice, bimloflfernpontocbee as my proptciaeion, I have fin- 
ned, boc cby Son hacb dyed for my (ins •* I have provoked cbee; 
but chy Son hath pacified (bee, 1 have wronged thee, buc thy 
Son hacb facisfied chee ; hedidnotdieforbisownfiosibat for 
my finsi be was not made a cnrfe for himfelf, but for me, I lay V> 
' hold on bis blood co be my peace^ and facisfadion and falvaci- ^ 
on* As if a man were like to be carried to prifon for debt, arid 
hunting up and down for a friend to ftand for bim , at length be 
fiodes one only man and bim he brings to the creditor, and faith 
here's a man will pay you and ranfome me; fo faith for a troubled 
and obliged (inner to God, ic findes out Cbrifty and faith. La 
Lord here is thy Son, who is my furety, he will difcharge^ he is 



t • I 

FOr Cboft as a^aiViour a.tKl King and Prophet and Lord what 
is ^eexcrcife tof faith ct^ei^e ; Iteliyouwbatl think o( 
• •• 

It* - 

It is a work of a believing beasti wheseby it doth accept of 
Chrift, to be the fde teacher and ^^V of heart and life, and re- 
ijgreDpbimfeifj^holiy co him, to be faihipned as it were and 

{uided by hnri- * A aian never xomcs to the truth of beleeving^ 
at be (ball 6nde this, that faith mil changi his A/dSter : For 
faith changeth tb^ heart, and the heart being once changed 
will quickly change its Lord.*- So that to believe on Cinriiiuz 
Xiff^,asa£*r^>asa/'rtf/»lirf,it is to admit him to give himupi 
the whole man into- bis handa tahil holy and fpirituai Govern* 
jneat; as if the heart fliould fay thus much^ tbou art a H^ly. 
£kr$fi and tboQ.$rt he who art xonigne^ now I take thee to be 
fiiy Holy Lord, and I re(igne up my felfe» I pafleover my felfe 
untotbce,] witt have no Lord but thee, and I do with all my 
licart accept of thee to make me Holj^ 4stb§H 4^t Holy^ and ta 
fcbdoe this vile htacc of o^M^ and to role in Ae|. by tby bleflcd 
and flttghty Sgiric^ 



;4 llhep^tBcfjiifki^^ 


THas briefly of the Immeiiat^ ch'jiB af faith, on which faifh* 
tmmcdiattly Iook« ( vU ) fheferfw ^fjel^j ^krift i cotikc 
and receive Chrtfi^ as Lord snd J4t^«r.This is crae faith; yet by 
theway noteafcwjhitigs. ' - ; ^ 

Frrft, that thif tal(tfig rs with^slttht hearti ft is irof t pretendad* 
caking, a diflcmbled work; there tsr t takffig of Chrift with the 
Congae^ and a taking of him with the heart •: O no, when true 
fttth rakc$ Chtifl, it brings in the very ftrengcb of the foiU V O 
Lord jefor^I do embrace cbee, accept of thee with aft my fool, 
with all my might; and with all my-afTeAibns. .. •. I 

Secondly, this taking ofChrifi is of all C^rijl.i^Lof^d U well M ^ 
7<A»^*when the heart is made feniible of fin and Satan, and 
wortdi and Chrift, and now fails off from them, f wrti haveiio> 
more CO do with you J will ferve yoti no longer, c^i/? only fiiall • 
be my Saviemr^ and he only fiiall be my Lord^ f will put biy 
font under his Scepter and Government. 

T\md\y,ihx%takmg(fChri(thonelj:ofCMf^^ Boritkafflif^ 
jugall t^kjn^^ which coniffts of unity : one ( they fay in the Me*- 
tapbyncks)is divided initfelf, and divided from all beddes m 
felf; fo is it in fitthstaking ofCWxi^Ono P^iiti, Om Lord, faid 
the Apoftle Fpk 4.Ttta.kesChrift fo ftt none with Chrift, pt bt^; , 
fides Chrift : ' The Fafyiarchs had moft of .theiira wif«,and a coiM 
cubine, it is not fo here. Faith doth match wkb an abfoluce ex«: . 
dufion of all other matches. Itji hot the fotii,' and Chrift, and* 
fin: nor the foul, and C^htift, and the world; nor the foul, ^nd 
C hrift, and the Devil: it is not the foul and Chnd in chief, and*, 
ilnnein fervice is a deputy ;pi; a corrival{,a feeondary thing, Sic^ ' 

Fourthly, this taking is freed frommrjfal^ing. Faff h knowen 
whatitdoth.ttiees its way it underftands, r. Who that iss 
whom it takes, k. Upon what termes be will betaken, 3 hi \ 
grounds of taking* . -. 

Firft who it is, ( t/i? . ) iho Son cj G^d, God and man^fk iDoft bo*- -' 
fy perft^n; a mighty Redeemer, and Saviour. 

5ecOnd ly ,.npon what tertnes, ( vU. ) * He will not tome in by. 
the by,be will not be taken as a vaflaile,as acaptive:,a$ a dnidge& 
lie will not be taken for bafe and changeable reafons, meerty tp 


,>■■ J 

6b.Ti^a;4^ the\tȣL}p^.6fj^iSiii^\fM.i ^ 

ftop t^p in th/e ccnfdeiiceior only iopfaire wetch^ytoc lie nriii 
be taken as Ltd^nA Ktng^ to command all the heart, to difi 
poftiili the wayes; to nk oor, very tb^htij be Wi4f betaken- 
' in b«5 o^B^n fake^ out of a ju4icioas io^e ^4 eftinwcion of bit 
pctfon^ he ^ili be taken with all tfaeeftacesand condicians that 
befall on the ercgicrucified^ as well a^in the way to HkrufMniB 
msffiifitJii ^s^ one periecated and diftrefTed on earth, as well as 
one raffed and glorified 'inteayrnj and tboa trqe faith takes 

. Thirdly,npon what grounds^v/^ upan gods offtr cfCtfi/f and 
fiNnH^e^ thA wAfvf§tt(0r SilUf^i-m km^ ^c. and #it hu e&mmmd* 
fiunf^ thatv^lhwld hlUve^m fh$ NMm^4(4§ii £§n; . wberenpoft 
faith briojgs in the foal to Chrift> it believeth tbac God faitb^iHc*, 
liAt^dO(fb'no^^lcfpoA itieii^lted«tk liot^oAitniid meii^^ be ^ 
do4i ndt probifenien, tid alVtbi^to^delode rmtt, fo thfttifyoii 
Aoilld isk foitb «4iat warrafti badfoutabvingin facb a foal t^ 
Chrift^ Why frttfafaitb^God revealed, and offered his Sonne, 
tfidcomtnancM meto^betteve^atidp^oinifed notcocaft olF any 
tbattt0me/ftic.>/^* * «' -f- •• 

C* Biti^, ibia^j^t is i^lytd agamft iMir^a^; Afl tikings 
are hot of the fame force and power; i^I take a fervant,*Itsk^ 
btnr(b,cbvt*upoiig<yod leaifbnsaniioecaifiwsdeahipiie tiim' off 
afgatnef bat if I take »wife,rliere can be ho Initakiiri^ on lAy ptrc, 
aniefsGod takes her^Imiftne^rEbrfake.bcr.Faitb Mkes Chrtft 

cb/s V9My, to he a SdvioMrforiver^ to be ^ Hgadt'^nfiiiitmndit 
Lord for evif: lobtcrve that there are two kindes of talcing 
Chfifito bet Lord', VTieis timfmiforj ^ni violent, as when an 
enemyismadetomle, aman in a fickneffc, in a terror of con« 
. fi:ien€e,inadayof wrath^ fn an expedlation of death, he will 
rake Chrifl to be bis Lord, be will fay, Oh/finne is vile, I &bhor 
kyl will become^ nef^flian^l^wbtthiivt ndtte btlt'the LofijET^rift, 
andiKjpnlyOiaUbe^ayLofdjafdheveiSqpcn)^^ aboac 

the work of (hewing that Chnft is his Lord, he will command- 
bisfervants>t^ppSfy,cohe<u'e,tores4yt^ keep the Sabbath, fcc. 
Y<t\hismanasfoonas Gods band is off, asfoon aseirertieis- 
ftie^d from fais^Mkd^ he wi4Mikea kivd apprennftj break lobfe 
frotelVisLordaM.Mtt(kr,bewiili0^ witi 

BoUaiiiis«^in,cocfae world #gain>to^ bafe fociccy again fiic * 
IxcMfetfaia tcccfoog wtsicv^ afti^oa 


■ I ■ ■! 

48 TbeobjteHfJHfiifyiagfaitL : Ch.6.Sea.6. 

arc ftcdfaft ^ or confttnc^ whofe ctufet are coppelling atid vio- 

: Another ts i«2'»jMtf«//4i#i, anddiii uktog of Chrifty is 
igrounded oaely in Ghrift» in^ics ra^cciltencics , beantief , perfe- 
d^ons, which are not like the Uih rf 4 t^ndli^ this boure ve- 
ry clcare, and the next,Doneat all « hxxtyxkt light in the Sumf^ 
dill abiding and remaining; and therefore, when a man doth 
hf fdith^ take Cbrift^ be takes him fer ever : for faith can never 
change for the better, and it fees ftedfaft reafon im Chrifi^ co 
^le^ite t$ Cbri/t. 

JNow I come to the confequen^ «^;>fi 1/ faith t and Chat ia» 
ntmffien •§ finnet etud ri^htMtfiteffe , and wbatfoevet: good 
eomei from Chrifb 

For thtif it if » fititU. doth order ic$ rootiOQs i or. aftioos a«:<» 
cording to the ww^d ; Now the word reveihlcf ^nd olScri Chrift 
iirft, ami Chen the benefits neu. lets not, wbofoever bflftevei 
eternai life fiiail have Chrift the Sonne of God, hat yithef^epir 
Meeves en th$ Sonne efGaJ^^^ hdve eiermtt life ; Nor jf il^ 
whofoever beleeves the remtifion of finnes^ fiial( i^v^e. f bf ift » 
hot whofeiver tekevets in Chrift ; Jhatt hmfe 4kn\ R^miffiH^ ^ 
fitnes. '> -T ■■'•). n '• 

Yet when fatib hath made the fauletotakeCbfifti ttgoea 
then from the ferfen Co the pertiony from Chri§t to the good to 
Cbrift, and by bira I /!^ if Chrifi be §ttrs, aS it ettts^($iib tte A^ 
poftte, I Ccr. 2. 

mmm^'^^m — -^^ m^'uammmm mm^mmmm «■— i>^— "^^ii*« ■i*-"i»>— ••»**»^»«««i 

SECT. vr. 


I Will therefore fpeak a word of fakh , ajf cboverfanc a-* 
boQC,.Firfti Remi/ften ef finnes. Secondly » Migbte^^ 
neffe. V 

For the firftoftheie,9f«. die pardon or remiiBon of finnest 

Tb4i retthflietf ef fimtetj it tut jiSiett efGed^ ^^^i^^^g ^^ git^ 
mti the fttnifimint^ fo ihM^te wiU never riekpn wUhthefeml 0^ 
ftj neere itt 4 jttdicM way fer thefi fittttet which ante parieiteJL 

As when cbe Kittg cbrooghly pardons a MtlefaAor» be dsf* 



Ch^6.ScSL6. TJxobjeBcfjufiifyittgputh. 4^ 

chargecb bira p and takes oif cbe giU , ( we (peak of ic in 
icfpcd of redundancy) ebac ic ihaii noc now preiudictcbe 
penoa any ]ongcr; fodotb Qod^ wben be pardons (imie: 
Tbbiigb he dotb noc in ihts annibilace cbe finne , (that is ) 
make cbac to be no (inne • wbich was finne , yec be doch. 
prejudice fin(cbac isj be cakes ofFche guile, cbac ic (hall never 
redound to the damnation of cbe finner, qq npr co bis dam- 
ji/fis Cbr^ h^th procured iremiffipn.or pardon offinnefor 

us, bence, Efbif. Wj. In t^h^m jpm h4V0 redempsUn tkr^ugh his 

blo9d,fVfnthi forgiv€niff€$fj9mrfinnis» His tUoiwasJhedfor 

ff^anj/ortbi remiffion 0jfinmgSyM^t.26. (cbacis) be did die» 

afkid by bis deacbiiacb mericed, and procured our pardon and 

difcbarge: G^d^ffirhiCbrifi^oScrB wttb him cbe pmrehafe of 

Ckl/ffVfr^ cbe f^rd^n sfySWiM/; If yoo will cake my Sonne, I 

will pardon your fins. Now faicb inclines cbe foul, which is 

fcnflble of tcs finful guile, co puc ic feif on Jifm ptrifl for ..\ 

the difcbarge ofchem: As cbe wife looks for none, and goes 

CO none Ittc to her bosband co difcbarge her debcs; (o taich, 

gdes conooc for to procure remiflion of finn^^ buc on|y co 

Cbrift, and on him doch ic reft. O Ltrd Cbrifi , faith Fsith^ 

thoa dtdft cake cbefe my (infill debcs upon, chee , and chou 

didft nodertake to foiisfiefor them, and co gee cbem co be 

(ilocced Our, yea, and I know cbac chou didA jnake « full fk* 

tisfaftion. Now I renounce all hope of pardoQ from any 

ihin^ln me, and do reft my fonle on cby precious blood » 

crafting cbac ic wisflied for cbe remiflion of my (ins; I have 

caken chee co be my Chrift, and cherefore I commie che an.- 

fweringof my finful debc, CO cby full facisfafiipnandliifferingf. 

Put cbe cafe to a beleeving bearc, you ha ve many finful debet ^.^^ . 

ro anfwerfor» finnes before convarfion^andiinnesfftercon-* ^ 

ycrfion ; fins of ignorance , and unoes of knpwiedge ; cheic, 

(tnoes have tbac in cbem, which bindes you over tq wrath and 

carfe,nowco whom doth ic. belong co pardon cbefe finnes.; 

fpat foul anfwers, to God,. fVhf ^nmf^rgtw fimifs l^mGU imlji 

A 0L(1 Jyv^^ I ^ be tbdi bUPMhiiii {h fns^C^c.fttjb^it for wbpfc 

feke Will God pardon them? cbeleal anfwers^oiiely for Cbtifl 

fffiu U\t, for be did (bed his bfdod for ebeir remiffion , and 

therefore faith goeawicbtbe foal coCbriftiand fai(b,Oblef* 

H fed 


50N The ok}eSt of jtiftfying faithi Ch.6.^cSL.J 

fed Saviour, cliy biood was (hed for the retniHion of flnnes^ 

andthott baft iirriced all cbac arc hatj tadcn $o come tiff fa 

fht^^ arid tk9H nilteaft them: Tton fzyctt^ if an j nuinRnn^^ 

I John 2, 1, he hath an sJivccdte wirh the father , %[m Chrijt the riilht€9m^ 

enri heiethefrefittatien ferfinnes. Nov(r I am thus and clius 
(nifu!, and thcfe goilcsfit up .n my conference, I aiti never a^ 
bfetogec cheor to bo pardoned for any rbrng in me, but /do 
puc my foul upon cbee,anddocn2ftco chce co get off cbefe 
iinnes, I pert tbem on cby accourrt, yea aH of.cbem,.aad do. be- 
feeve ibat rn cby bfood cftey Aall be pardoned, &c. 



Ovr for the iecondcbitig which faicfi lools on inCbri(!^ 
and cbac ^ Righuou/neffe. 
Beioved^tbis knov^, chart ged doth n^vct fMflijpe i man, nor 
wfflf ever /tfvr a matr^iror batb noc a ferfeSt kt^hteoufm^e^ for fit 
vi*i.kMtttm 0e4i V^d Wijl nor pronoiinc^ cfie f?nner ctiUef 
kfTcj hit La^Mdfufii;r nmft be Cadsfired it) afl poioci, wclk 
cfre-irnnerihaH never comr CO btavem ' ' '. 

Now Ac (out of a perfon is marvelToaOy diftrrflcd ^ wh[<n it 

ferioufly cbntks of thts ^ Nt)W:OiaiTT flfand before rfae grea^ and 

boVy Gdrfkrtother lay,bciTTg^^ fty moire fo \)(rbofty fifnful,, ahdae 

•hrbeft betngboc defcftiv<?^anditnperfcAly go6d?Batfaftii in 

rbrr cafe lting!P the fool' to Chrifl', and in him it findes> a moiR 

fArfea'^vsi'iktiof^terfefiteoMineffev For" whom, (iucb the fcirupu- 

lt)us fbulf»for ihtt, ftfrfrFairti; whit for me ? yea' jf^r thee ^ f(t)t 

iCor.x.30. efie Sm^liT«'fl|.f|!Ir/r*^ ne'ade tie^rigiieQufnep'^ 

Gid f^rei^ antf ihkthr ^^^asii^ade finne form^ that we mieU Be 

»Cor-Mi. ^^ the^ri^evifieffefGeipiSift. - So r^at if tftou wuidJt 

liravt firctra rigfrteocrfhaffir, ksn)3yanfvcer rtietaw^andfacisfie 

fiaih tf CbrOfytbf riibtnttfaep. r»bich U tfGoi hj FsuB , 
Mil. 3.8,9. , There 


Ch.g>Sea.y« the ohjtSk tfjnfi^yh^ fskk 9 1 

Tbcre is t twofold righceourneflc. 

OntintertMt^v9hich is in m^ andihisMj^rr/^, iectn oarer 
jo(kfie OS in (be figbc of God. 

Another is impend, which is not in us, yet it is /#r m • And 
this is the riihteaufmft ^ffpfmCbr^^boihinhis nttare^and 
in his obedience; .^Sif^r 9 and ^dmvi^ which God reckons 
onto him who doth beleeve in Cii^iit , of which the ApofUe a- 
tandiptly b Xf nv.4- 1 ^Ca5« 4f «iHis4o^^ 
matter of jaftication* TbQogbinbcreojtrigbttfoQihefre he «bfo« 
lutely required, to falvatlon, ^t flo righteouTdefle bnt this on. 
ly which is Chrifts, and is imputed to Mleevers, is the matter of 
oorjoftificatioa' WbeA a ftoMr cmMs to accouat it with Ood« 
he can otyirrfay , lA)rd» lobtrc lamr fi^e if fbvc be any fin 
in my perfon, or defed in my holiMfle ^ I «rifl ekpoftabite 
witi^ fibpe <«yQn b«Be scf^fiKf ; i b«V!fl[ oji^c. o£Fe|ided thee^ ortf \ 
I have,here's grace woMgb tQ^aiwm f«r ne^ my heart it wboI« ^ 
ly .dcane, my dtiiiesaeaU times io C9try refpeft, (6t^ matter 
aad fsaao^ t bai$ ^Ho p>ni9rma4 K^ ^ ^^^^ nrquireft 
m cby holy Lm^¥il»^4m0ipmmm^ ma iftkosf ladU^ 
I «fiU htWf^i^f ^twaho]itHtt€,%f «y «Wli gtodnefle. 
OwQ^tfitr^ «an bi iio^ focb xtiing^ jie fio«r tm be po^ 
noimccd juft iWwayf eviM t)k^#Mf/ttliflrf^ffcrjr«r»wMffa 

wban wie tpnietatbe. pw^pf jvftificafioa bmre Goji^ i^ 

imc»far#r m9$ mt^y^igm^ppkb thffifvmlf^ftT mthj figh ^Ml 

3pt as SMy F^bo iMre in A^pSipit$thi bmtitofibi ^Akm 
f^ ik$i^ tfVMi^omx^fit^iimt w<^iri4be juiKfied^fly kw faith 
eo dN^ Aitor^pf Chnfts ^^ xxgftwdSn^Sk^, aodiiodoA. 
hu^ywban ttM^ n^^ th<r peifoaiof afinaer fkpftfi and' 
iVa^Iaiqe|dbleiMJfQre:(^^ Jc40feh'hMg bimiiiiloCbrift, aod* 
ftith before God, / btUtvi m turn u it t^ Lmd ^ r^ba^ 

4W' • » 

III.*' ' r ' ''^ : /»■/• ^ ^ . •/•,.]; ^^i 

;r Horn a> believe in the Lord hfiis Cbriff Ck.p 


Hm» it maj (tfpeare, iBtt to beUetie ia the l^rel 
Jefus Chriji is the only way to he faved. 

WEfon I giw yoo Ac Atgnmenu Or RnColK 

• to evince thii, I maft premife rone pinita- 

5lkK;»te. ■ J 

If • Tirft.Ttit liele»mg,orrii(b,tMy be ton. 

sfitlcred foDrtr^t; cither, 

r 1. <<f(''>/<i«/7, >•• fimplc titbit, Of qnUtr 

... of |cice,«pt to cbinee ibe ii[ibelievti»Milc 

t oftbebcMt, aodtolcnd fortbtbeiSsof tniftingtnjleccii. 

unn.Thm Aitb i, net tbe only wty of ftlvtcion^ ptrdy 1*. 

cenfe oibcr habit) ircrcqnircdu well tihitl), rajpanlebe. 

cieTetbere ii notinfailbiCibroliitelyconfiilercdIiny melito- 

cioui dignity (-ofitfcif; to cballergc falrition. VVc fay that 

a Aing 11 worth a btindt^ pound , not abli>hitery coofidcWif 

noithartbe |()M which maker tbeRing.anooms tot^atl*^ 

Jue, bntm retpodoftbe Diamond fei in that Ring ; (ofMitin 

tj"n of mriirful frici (mmck msr, ffteiim tiij ttU ) Not 

fc mucbinie(|in!tofitfelf,a>ifitdidbyitlown nattinl diB- 

nity ,caore.Kiir Joftificatioii.and lillliition, bet in relpe^ jf 

^fa/j>,«hofe|w(<«ii.ta»a,.adfln whofe'righitoofciili h- 

Omb Hhyi fblhongh ihil be irtje; we M»y«(il)^ «,««>» w; 

tbi..tastwe «ate«.f;).,);/;,i/,/ii4,t^:f^ ci^OT,'^, 

wbomfaitbdoibtrtift; ■ . ," , . ■ 

I. /(S»<f7,(tbatis; for thevery<S./-fo/„,/,,: j4,hH«-- ' 
m.and iir(ii«,and fooic of ihatcul,do fay, That »« ii« r.Vi- 
><»«/»»/. ifCkriillt that which joltificth, but tbe id of be- 
hiijring' on it, is that which i> iiifUiJ in oor Juftification A 
riiiumfiifjiifcinf they do grant, but'iiitbe^a ./..rfe. 
ktvii^i on this,: which (by JiriM Mctfium or favour) , 

I**'*^^^— ■^'^**^^— ^■■■i— WiW ■ I I 1 1 i^W^^^M^— W^— ^^^— ^— — ^|»^T^ 

Ch.7. #i&e <wr(jf igiAy io be fa^kf.' ^ 55- 

is imjmied. /*«r riihti$ujnijfe; boc this is •rotten opt-^ 

Becsiife-firft; it makes void (he rfgbrc dttCne (ft ofObriH? b^f 
bishlo$d W0 4ir0jm{ti^i^ Roav.5.9* By btf #^^>Mr# dPi'^fc-mad^ 

irijrhuoHs^ vcrfe io« If thisdotb ]i>ftrfieusy tbeo f«icb as- m ad 
doth nor, unlefTc we will bedoobly joftificd. 

Second ly, no workf of ours, before or after^mce^ do^jufh^fie . 
BS,bo€chead^of faichisMeofifaele;^^^^ •' . 

j« C0rrr/4^it^//(cha(^i$^ wicbTetsrion to Ghrif^knd btsffgln 
ceoufnefle , and in chis ref(>oft faith is-chconely way : otii fsrftir 
welly ^icb doch not juttide UM MSioH^&nr^ as 9kf^ffihn'\ bis^^^^< 
meaaing is cbis , nQtfmth M^^btndm^,^ boc the thing afpre-^ 
kiwded hj^th dQti^JMflifi9 : It is true , I muft by faiih t^tt\ 
bend Chri ft if I will be faved ; bur tc is not the afitorebenflon 
wbtch r.ive«,bat be who is ap{>rthevid#d is (be trafe of niy ^falva« ^ 
cion. If I were like to be drowned in the water, I mull pal 
Ibrtb my band tobimi who (lands tnd reacbeth our bis hand - 
oncome;yetR isnotcbemeer potting fortbof myliandwbkli 
fa?es mc'fronHtffowmng^, bat his hand wbtoh is laid biottdoo 
B^ mioe; which draws ma fort b; and fo I amjptvrer std^botb muft ^ 
iM^t^botthecattfeisinkfOi. '^ : 

4. Jmftr$tmituMyiOtin refpe^l of office; you^'kiiow wall 

bow to dtftifngoi(b'cwiit aSUfn a man doth m Sffnm^i^i sSi^ms 

wbich^aman doth m an ^ffiart If a mart be condemned, and 

ttidy for^iecotioo^and one corner from tira* King with the 

mtfh^c of pardon^ the delivering .of ahis maifage is* an adt 

of his employinem and office, nor of bii aEbfoluia rarosi^ M a 

nnn only. Thus ic is with fmtbj it fends out fomr sdioos', as anc^ 

abfalmu £r4cii and i c porformet others w ^£T^^ ^ ^^f m aw 

ififtruaient^c(ionajl «nd depated ? It jbftims us in this latter 

f€fp(A; noMmtittftfaetnecicrorcaofe which^leafiei all ior 

nr witfe. God/buf bccMli^icis tlr^fnftrumeni^v^aytrjg liol(l* on* 

Jbim Wbodoth^is f<K ns:. As cbebaodirfttd todoathtbe* 

bodf,iM>t»tbat ftbc^and isanyrclpatbtngi (for-^ mnndoth not ' 

wcare bis band) Bntbe^caolettis tlis ififltonwdc to pntononr 

c4oaihiif 7 dr ad tba>en^ iaiaid to>qoetoch owr ebitf^ not tbat^ 

ciici nictral oF.th^flAp:.cals^go:d^vafl and.'fatSilia tbs^ na^ 

coral 9ppietice,'^but''bf€safe> it.bi^ ibat.wjna or iiquor* 

wliicb <Soth iqueodi; io doth U&h Jn^Ufi^ it finner*. not asr 

Hj the. 

^F^iaaBMB^— ^HaKHMM^MMBiaaaHtaHMaaa 

5^ [flowtoMe^i^^ Cb.7* 

tjic pJj#{},aot is thf off«^« b«c as cbc f^firnmem^ (tixuk) as 

- the hand of the foale , laying bold on die Ro^s of CJn4fit 

rpiktffftfngfff, Itocting ^ cluic 'gatjoiuic of itf^, and as an tnftru^ 

qM;«,.fccieiyiiig^4Ai.Mcfi^g., Andh b|in£iag to* die foul that 

fr9qwuiFiJ>l<)MA QfCht:ift,iirhu:^ oneljr can (iiomediacelyXttisfie 

God,andappearea!ib^ftjrcoD^ci€tice» .. 

. . a. A^iine ve iBtift iiUiio^ifli of. the manoer and pecaliar 

^^, ^"^ '^^ babitttdes , or rcfpca of«btiM|i «nl» falfaiiofl; fome tUnga 

things. htve 4 fitffr0fipf't6fiHwtip0 hf^^ Pf frtf^r tm^^ky, wWch 

h^M ja thiSQ} a. aierif ovjous neaTon, /for the proper dignic}r of 
which zpvAmiii ittfti^cd ^nd favad ; And in cUs refpcd we 

f4h4iio9t. Nee cbat fai^b can (from its own w6rtb ) dilpntc 
aad. cbailw^ fromrGod, «^ becaufe fe/m Chrifi,, {who is cbe 
cjsijetit ^ fauh))iaih as a CMfir iPfaMi#d wr tMrdon , juftificadM 
aad falvatfori. 

^her tUsgs have a rrfttMCi tf W4f e/0rhr ; As foppofe a 
mam wete to beKnigbc^dfcytheKiflgitoolKaiiiecbia^KAigk* 
bood^he muft ^Qgoe t0 the Comt^ andt^iNN>p d^ww on Im Im c> 
Mifortcpunr diat lioiiQur ; This «ccafiie 'Co the Court, tiid 
hombling on his knee, is not a matccir«f mena x>t caufe^ hut 
belf ttf Mder iM^d cottdirietfi ^ In this latter rei^ped, wt d^ny 
ooito jfa^oMr^/look avwandr/ii/MSis^^odaac ati^pitred tbcatM 
Id. . NoHrfiaafiyjraii/t (i,hrijf.^nfyn the csmftyhm. 93 cfmdhmmu 
atfttd mkrtfJiefLfyWd waycs, which w« moft tiMnui, if wte will be 

i WllBOiWe(ay,shat tiftet^$9g m Chri0jrfmm thtmefy H^jf. 
mAttfamdi ymi rm&^t0tx»dt§ihndit (o^bm it mo ethirgrmm 
ware re^MKd;fram aovftrbnt fmtifMlf^ but dias. There ia n^ 
otborigraoe.wbiich iayea hQi4 ofiChriAfar&oif ibaiiiiifeiof fail*: 
mcioli ) httl . SsM^ only a Aa it wm witfa shejSirikr i/iiipa Pra- 
dtgal^mkcB he (nfar^bifionne^faUiiigiMaiijon hk Jcnoas , be 
poefontly /s^iiM 6im*ii bat before he. knmgfu turn intd hk^ komfw^ 
ht:iid€hs$b Uimrmifb ttJmrftlxmmnjri fia doth ^ mr-F^ 
H».^ upao #uchiBBhlipg and b ci ie yiag i, fteot^ coolBreiiot iv» 
mi^mif'ftmfvfismCh^iidf.f^ yacMoDtht briBg^ok t^ 
heaveni be dotbanvafliottr fimlairitk thi;fiagolan#r«rvT«f faii 
W/ i^p'rr; yea^abOTgh yMfUf mimic wbt. finmfiutfim ^ ycc 
where Goddoflb tbeMt:^ ha etac hcftciwoa Md works the 


« - ■ < 

Chf.Scdt.f. ^ the mt/ way to he fawel; '' - 55 

oAtt^Tftcrefotc t prayydawfniemfttr cty diffitrgtMifc *iw'nt chclc 
cwojuftificacion, and (andificarron. Thcpti^Kt jttf^iiTcd jttt^ 
wbc fevcdi^ Tbtwgft cbisbt- tttoft rme, cttirt tbcmi!?^ na other '^ 
mepifwriiftir f<f^f> of dor* pt^ficaih* ahrf (Mtpatilon^ UuC ealy. 
fftri/Tjantt there is up* other ni/h^wfuv^yr to lay bold^oo this, bat 
/lirtb, yerchis is as crtrr,t!tjfc rhc petftnr juftifictf,and cabfcfstvted, 

Co*ofetarpm offtftEi' ttia oAet ^acei^ Wjiirffr/Kr; yet thciC is a ' 

lUtrftb^eajftfwiiBftirr tsrun^il a^ a-jj^Wci/ri^s^; arrdjtnAt?'^ i^^^ . 
a^tpirttrjrra'/jy'^ir^flwr/^Ar.cfreHfc'tfrou^^ ittvcrcdme cc^Htas 
ven*. Y4>u-khow:rRarirrtbebDdyofnmT, there be .Eyrfro«fcr, 
andffirrr cdbear, and BdnS'tiS cake/3jnd\fw/.ft>w,'ofafl! tScft 
iNfhtcS aycitfrite btidV, yec rtd'nicmbtlfs'aTt ilepaifcd'trf ftt, bttt 
che eye^ n^ve^tbelefle the eyemaft noc lay,ofcfretvrc^,l AiiHr 
na^ ly^rd i/ribrr, noCtth? baiM Ca cfaefbor» ThaVeTt^nettt off Ben 

it it grimed^ that rto meniber fl:ie« bottht eye, eaxerbur ctieT 
fl)dQth,tnnb bntrbb fett, layev Hbtd* dn* btitcfir^ Bands; Tbeit 
c^flScerareftigUlaf, ydr *rtt cott^ttft^Jorati^ RntftflSryv Ser, 
nQgrac^buc^f^ith^pircbe^OfiCtrttftf^esttokt^oi^ Hin^lM^rtM 
ciftif(pojF1ilVafiioff,ycttHetcii ieed df^otBet^tac^J iti ifce per* 
ibtrcobcrfiived'. T&eremaft ffttavrj^nitef^r^mcti HiSgfJ^ 


■'■■'■ '^' ''■ '$^^vx.: r. 

• - 

•' ■ •-• -. I V.'. 


* a'^ment*, b^ wbicfc therrmlrof tlJtLirffenwnuarB i^ • 
eoffftfit.. ' - ■ Thirily., . 


56 iHagf tobelie^e ift ikeJLorei lefui Chrifi Ch-y^Sed. i 

_ • ■ , ■ = "^ ■ J 

Thirdly, that evfrj wan is sfinmr^ for M havt fumiiuMd t9mt 

Two wayct of Now then,know iih?t \hw arc tut tw9 wayci of life, accord- 

!|fe. mg 10 .which there isi a double Covenant. Firft, one Lrg^U 

Secondly, the other EvangcifcaL The Legal ^0ve»MMii%^ Jo 

this and l$vf{ the EvangeUcal Covenant is, itliivi and Hint. The 

JLegtl .Covenant grounds falvation in omr ownferfonst and the 

JEyangeJicalj.in flic rigbuoufmfe ofaaothirpcrfpn. And thcfc 

Coycnancs src oppofite. that one cannot cciifift with the other, 

\iFo((aad 9ark thisjthough the Law and the(j^/atay,and do* 

and (ball coofift.as the L«w is a word of rule for obedieoce>yec 

they cannot poffibly confift, is the Covenant of juftification^ 

^nd falvation : ( thac is ) whofocver will ftand to the Covenant 

V Hof wprks, to be juftified by it> be rejeds the Covenant of grace^ 

; Well then, this being true, that i«ir /#/# is to be had by the 
^Covenant pf fVprks^ or of Qrace^l will briefly flicw unto you 
cbacwe.finnccs can never be juftified and favedi by the L^al 
Covenant, which if I clear^ t|ien it will be evident, thac ot$r fat- 
a/of if n k only by faith in Miu^Chrifi. ^ 

llm then, all tbe po^bility to be juftified and faved by the 
Xegall Covenant, arifctb from one of thefe gcoundi(fri« ) either 

-. Ti,;-«c That there is^ufulneneahd eiaAacflf in inherent holinefle. 
. vTbJ^thcfCJf adigmty 3^qd .efficacy in actual obedience, whicb 
ihty ctiW good\$orks. That there is a latitude, or faiiicieocy of 
duty, to fulfil the Law, which may be conceived to be in a 
xegeociate perfon; but none of thefe can juftifie and favcjfr. 

T. For tbe firft , viz.. inlnrtnt botimp^ ^nis bormeue is that 

[oherenc holi- which is Wrought in our whole foul, by the Spirit of God.where* 
^^^^' .by,ofwicked hemakesiisgood,and of unholy,be makes us ho- 

ly *afid according to the feverall degrees bf it is the perfon lefle 
r»r.r.nr uMGe Oc ffiorc hoW . Now tills we fay, tbat though the jtifiifitd acr- 

can jttftifie^m before God , ( that tf J for the dignity of which 
he can ftand fo before the judgement of God ^ as to be pro- 
nounced )uft and righteous,and fo acquitted, whicb I prove 

J. Thu 


- ( - « - - - — ^'^1 

■ I ' . II . ^ 

Ch.7.Sc&. I . fbei only may to befavgd, 5 7 

Th»t cap never be the caufe of oor jaftiBcatioin^whicb it ikfelUvf t. 
ud impitftll\ and leaver yec the pirfon infowA mt^fufe fiifmL 1 4«K«abiiiof k. 1 
cannot in the Court of Juftice. be pronounced fn(€Uljj9^t for 
tbat fightepufniffe which is imurf$Eilj jmO ^ no mote then be 
can in a ftrid court be rcpoted to make fall fatisfa&i'on, who 
bath not paid halfe his debtj or to be throughly well, who is 
fcarfe able to walk three tornes in the Chamber: buc that bolimfs 
which is in us, inbtrfnt Min^JJeJis very imfirfiR^( I fpeak of that 
which is in us hereon earth J| ic is not adequate, or parallel to 
the whcU will of God, which requires perfoRioft of i^groM^ as well . 
oa of pari J. 

That it is imperfediis as cleare as day. 
Firft, it is at eomidto with fin, Ergo^ it is sot perfed .* the ar- 
gument is good, for whiles one contrary is mixed with the 
other, .there is (till imperfeftion; 8inn0 and Gtmo are 
€4tMtrM>rjjLnd conjliSiMgs (hew imporfiHiw^ as viSofj notes pmrfo^ 

Secondly, that which may be tncnafoi^ is not porfoH^but our 
inherent holinefle may receive more eucreafe :Hen£e thofe many 
CxhottztiOtis. to perfiilhoUnefs^^Cor.j iJixA to Uhwff tor perfe^ 
£Fi#»,2 Cor. 1. 3. 

Thirdly^ all the paru of Mimffi 4»o impirfiS.FdUh is not fo 
clear an cye,ncrH9/#fo fixed an Anchor, not Lev^ (6 pure a 
ftreame, but that each of them need additions of degrees, oE 
flreo^th,of help:thewl/Mi when it draweth into neareft con% 
jundion with the Sttn ^ and is filled with the longeft heames of 
communicated If ghr, it bath yet her fpotSi which likefo many 
reproaches ftickin the he^rt of her; fo is it with the bolieft per- 
fon on earth, with the largeft meafures of ioberent graces, he 
bath yet great meafures of finne, which 1 ke fomany fpots , do 
bl?mi(h and difable the foultoftand pertedly pure and jaft be* 
fore the eyes of God. 

That rijtbtiOHfntffo bj ^bich w 4re wfiifiiJis manifffiej with- 2. 

omtboLaw. See K^iv. 3* 2 r • and wnattbat righteoufnefTe is, 
he exprefleth in ve9,zi.oven tbo rigbtt^^mfmffe ofGoi wbicb is bp^ , 
fdith of Jefus ChriSi mnto all^andupon all tbom ibdi boliivo. 3ftt *^ 
inboirent rigBieomfne£e is mt m4Mifefted wittooa tbo Ltw i Why? 

becanfe the Law commands this inherent righteoufneft, ( vi«. ) 
7o l0Vo the Lord owr God^iib mU omr ho4r$f^ &9% 

r That . 

I I II ■ 11 ■— —ii— ^i— — II I 1 1 I ■ IW I I — ^— 

58 How to beUev* in the Lordjefm Chrifi Cy.Sc&.i 

' That cannot be the c^ftft ^fcnr jm/Hfieatitm dnd falvdiiw^ upon 

which tbe c^nfcUnct darts not to rtfi in the fccfcc agonies ^f con* 

flift, or f n the etfiiiient hoares of death .- when the foul is to en- 

' ter conftift with the wratb of God, bting woanded with the 

renfcoffinoeiandcited as it were before the tribunal of Gods 

boly and ftrid juftice, dates it then to put it lelf ftrioufly, and in 

good earoeft. upon its air« bolinep, to make its peachy to in its 

Ckemhtut. prafitisuionjio fatisfie the trials and detnands of @ods jnfticcpOne ' 

well ohfervetb of the PapilH, that vfbcn they are to difpnte with 

^woen^ibeyviiUpltiAhtftthorent holinefft^ bet when tttcy are to 

cotttind with God^ they will flie only to Chrifi : tutijfimnm tfijiii 

Anfehfte. ^ilUrmim. It was no ill meditation, tfiac of Anfelme, Confer 

tntiamodmermt "damnstimtm^ & fdnittntut moM non fnffichad 

fiotisfaUiamm.fedcertmm tfi^ tf^oJi msftrtcordid tmdfmfena omnrm 

o^nfim^em (that is) O Lord my confcience tells me, I have de^* 

ferrfd damnatf onfall the repentance that I have Or can perform, 

comes (hort of fatisfadion , but tby mercy ( ej/pn tby 

mercy only) can pardon, and fo exceed all fvytranrgreffi- 

ons. 4- 

4* Tbe moft noly perioHs do every day (inland need daily pat- 

don, and daily mercy ; how then can we be juftiiicd or fav^ , 

' .^ for the merit or dignity^of any bolinefTe inourfelves? How ri- 
diculous were it, that be (hould think himfelf to ftand in gfttt 
favour and^acceptation before his Prince^ for tbe finguiaricy of 
' bis continued vertuesand performances, wMioevetyday brWks 
wc into facb adb|Wlricb need tbe Kings gracious mercy and par-^ 

2. There is no dignity or moritoriotts oficsicy in stSmal boUnefe, 0/ 

A Aoal hoiiners in ^ood ^orks^ by ^^.^fi^ v^hereof ^t can he jttftified and /4- 
or good works ^^, 

IT 5^"^r ' I know tbii field ia very largc,I Will not expatiate,but fpcak 
caionso K.j^ a word of it, with a proper refpeft to the thing: in band, I 
prove the thing thas* 

1. No man (Hnee AdsmsitW) cmpoyforme vforkjiin thdf 
ftrfcQion fpUeh tbi Lavf of God rtfmres , under the pame 
of eternal damnation. The perfeftion of good works ( ac- 
cording to tbe ftrift exigence of the' Law, confifts c^^ecially id 
z. Oaeis>tbat«Aiabcabtetoperfonnecbemirithall of bit 

heart > 

- ■ ■ -■ 

_ ' ~ I I I . 1 . ~ ' 

Ch.7.Sea.i. ^only waytoheftved. 's9 

heart , and wicb a plenaFy love, mitbouc the incervening, t)t 
flipingin of tny evil iQclinattoo, or motion which tbaces chat 
due and required inten(ion,or in anf tneafure fprinkleth or taiDt- 
tth them with any defilement. 

2. Another is, that a man is to perform good works in that 
manner, with a perpetual and tronftanttenour or courfe all hi« 
life. Thofe two are the ingredients of perfeftion^ as appears 
by that ofChrift, ThcttfiiUi I^vetbi L$rd^ &e. And that of 
^amly Ht is cttrfedthai doth n$t eonima in ditbat is '9ii4u0f^^&t. 
Gal. 3. 10.' Thefc are the conditions of works legally gOod, 
and whichmoft;/!f/?i^#4»M]i|ifhe wilibe/iv/^f/Iri according to 
the leisi Covenmf. But who can per forme fuch per fed and 
good works /^ Adam might have done them, and ehrij^ 
did; but wbat'one (inner can ; who cattfay^m} beonis€t$m0» 
and that we d0 not in many things offmd oB > Psud cries one , / ' 
^m cdrnifd^ but the Law is f first Ml : The good that he wotdd Jki 
he could not do^ and the evitwbicb he voottld not do^ that Sd he do. 
Good Lord / how often are we at a loifie in onr inoft retired me« 
dications , and how our hearts lie flat pn earth, when our eyes ^ 
look towards heaven in prayer f For one good work chsit we 
do, how many bad which we (hoald not do ? like boyes , foe 
one faire Itne^twenty with blots and blors ; or like the Archers^ ^ 
whereas f hey hit the mark once , they mtfTe it a hundred times: / 
Cec Its btrt caft the accomw of our ill works with the good » 
mnd we (Iraltfindewith (hameand ibrroWi that xnd.rgood ' 
works are not equal with our bad in number, nor (b.firoBg 
in dignity to wip€ out the bad; but the bad \, as they are . 
more for number ^ (b their cry of gilt is more merico- ^ 
rious / to caft both our perfonsand all our works 'before the 
judgement feat of God, then the good to iagratiatt or merit 
for us. . 

^. Whnt proportion 'twixt onr works, and 'twixt oeir pandou 
send falvatitnf Ufacohhe kffethen tbeJeafi of assf^ard hone^ 
Jits , Good God 1 how far more unworthy are we of the fpi- 
ritual , yea of the Eternal } ^A^hen we have done all,we hava 
not done more then duty ^ ahd that can never be woent, which 
is but dtoty ; nay ,^hen we have doneaU wecan^ we have not 
don^ our duty» we ate but ni^^^M/^/r /i^rt/^ii^/^ and that which - 
fattes of ^1^7, comes fliOK oft}i^«ifrf tr awrjt, 

la It 

< '' 

66 How to believe in the Lord lefits Chrili.Ch.y .Scdi, t 

' Ic u true, chat God commandi, acceptsi delights in, will gra* 
ct(uifly reward good wbrki | what, for their own fake > No,f5r 
his mercies fake he will fave the man whofe heart is holy, and 
wbofe life is fruitful ; What, for the W^kf M^? No, but for nrf 

Ic cannot bedenied> bnt that there is fomc ivAacton Awixt 
*good works and falvation, as between the tmeMȤj znd the tnJ; 
but there is not that relation as 'cwint an #jjff^jr^/ tm/^, W4« 
ffeB ; for the efficient caofe of our falvation is only G&isgraci 
and favour \ Nor, as *cwtxt a merii^rhits €4uf9 and the rewstrd » 
for the miri$aric0i cMffe of our falvation^ts only the pked^ief 
a/ ^4fm Chrifi ; Nor, as *twixt an dppnhenfiyi €M(i , ( may I 
life focb an improper fpeecb) for that only is/^iVi^theinftru- 
ment of oar falvation, &ۥ 
3- There is not in regenerate men foch an adequation or &U 

l?^ib£'^^^^^ ^ lift and falpMi^n. 

There are divers Arguments to dcarethisj will touch one 
i. RcaToflip or two. 

1. JMirfiS sSi0ns ionu ff^tfil 4 pffftQ R«/r , no mort 
then a (tiortline anfwers a long copy»or a line partly crooked 
doth that which is ftreigbt:Bat the duties which regenerate men 
perform^ are imperfeA aftions , for as much a^ they flow from 
an imperfeft agent, vi«. fironith%foulofaChrifttaOyWhich is 
partly Ipiritnaliand partly carnal not wholly fpiricuaUnor wkoly 
carnal;even from this doth the Apoftle conclude the impofli* 
biiity (for us) to fulfil the Law,&aiw.&3«t^i^ fr^m tin weaknefs 
§r infirmity of the pfi (chat is) of the old man not yet fully 
purged ana changed. 

2. Jf^j mdtteoMid perfe3fyf$$IfU$bi Laff^ then fime mun 
tdi nomtdofCbrifi, either to be his RedtemiTt or to be his 
Intifeoffor ; for a Redeemer and Incerceflbur is,in cafe of cranf* 
grcffion and failing , andio Chrift fliould be to a regenerate 
perfon,at leaf): anidleandfruitlelleinterceflbar; for as much 
as it doth appertaine to his interceifion , to pacifie , and re» 
concile, and ingratiate : but what ufeof tbis» where all things 
and fervicesare juft already, as they fliould be without any. 
animadipertcncy of the Law againft them? Bat Cbrifi is m 
Attircfffor tun foi the SamtX Hi i^kgi htiruffioffir aic « 

Ch.j*Sc^. t. themdyvliaytdbe famed^ 

Paml^Kom. & 4ind Saint fibnimpWts that an AJv^dU it 
for M finn€r^ tmlj for h$m^ 1 John s. !• If any mdm finm, Wf b^vs 
M AiwcMUj &c. If for a (inner only, cben for a cranfgreflbr 
^ the* Law , and if for a tranfgreflbr .of the Law,tbra noc for 
one who doth perfeAly fulfil it. 

. , :^i^)£tk€itfft m^ffi t^vt bj fMhJhtn hccMnQtperfiBIj fulfil 
ibe Lit^ | for then be might live by bu ^§rkfi bat the j^fifidi 
tive bj bufiutb^ Gal. j. 1 1 • That no msn ujftfiifiei bj tbe Lam 
10 tb^figU ofG^Jt is ividint , /W- ibe it$fi /ball tive by faiib ^ 

Mark the place (AmS HvibjfMh) If it comes to the matter 
of life and death, then farfwel works, Carfed it* $vtrj om thaf 
dabn^ €9Htin§tiimaU tbaiit writttntodo tbtf^t; If be will fare 
6is life ) he muft get him faith to fly to mercy and Chrift : 
yea , and mark of whom he fpeaks this. It is notof a perfon Dn« 
converted^bat it is of tbe;iif)7,even the j»fi mufi livi by bitfaUb^. 
(that ts^ Bf Cbrifi^ on which faith doth reft| not by bis own. 
meritSjWorks, obedience. 

Now,put all this together, there are but two ways to (ave a , 
mani cither by faith in Chrift, or elfe by the obfervance of the 
Law, But none can obferve the Law > fo as to be juftified by it ; 
ficcanie, i. His holineffe is (hort. s. His works ineffectual. 3. His 
performances unanfwerable, $rgtjio beleeve in Chrift is the on* 


Svfry m^mb isft^fpfd (by tbi L4w) 4ni mB. ibi world is to be* 
^amtgilty befart GodXbtrtforo by tbe T)t$ds of ths Ld^ , tbertt- 
/bsSfioflsJb be jmfiifiedin bisfiibt^for bj the L4» it tbe knowledge 

#/jfii,Rom»3. 19,20 Suppofe a man had many great debts, and 
icYcral poore friends, and he fecks to one of them, good (irbe- 
bound for me, alas faith be, all my eftate will not reich or ex- 
und to ratisBe half of .what thou oweft ; Then he goes to an^ 
ether ; Sir be you pleafed to engage yonrfelf;. Alas, faith be, 
I am fo poore that the Creditor will not cake my word ; Even« 
tbosit is when a man will rnnne to fomething in bimfelf, to 
jaftifie him before God; alas, ffith bolinefle» I am not able e^ 
noogh, and faith good works, God may finde reafon enough to 
difcard us : Therefore, faith Faith, Ta Cbrifi ,. To Cbri/f, Nene- 



6' VotPtoheluveitttbeLordUfitfChnli Ch,7^.Se^.» 


SEcondljit, ASthgt C4njnji'tfie andfa^e a m4n^i$ only ie befouni 
in C^rij^, as in the mcritoriem CMtfe^ ^^£^9 ^^c only way td 

be favcd, i$ to be belecve in Jefus Cbrift. Hence is Chrift cal- 
Ud^Hft, 2. 10. T hi Oiaptane ofomr/Mlvathnf Heb. y i^.The 
jinthcr of MrfUil falvation^ . " ^ 

Tber^ be tWo things , which if a man had, be (Iioul4 be fa- 

ved, one is the^forgivgnejfe nfhit (Innej. Ergo\ faith DavUy Pf. 

32. I . 'Slejfid is (hi m4n i»hofe tranfgrfjpon h forgiven, ^kdft 

Jin hoovered, vefiZ. Blejfedis the mannntprffhom the Lcrd imp$t% 

uthnot iniquity. 

/Another i%,tht pojfefficncf a m$ficomple4t rigitfeufneffg^ hf 
whicti he might ftandand aDpeare perftdly juft before the 
judgement feat of God j (o tnat if dirfne juftrce flioukilOGrk on 
it, with the exaftefl eye , yet it were every way imfpotted and 
full. Nowthefe two areto be found only in Cbrift« aodby 

Fitd^ Remijjldnoffiffftes, It is the porchafeof hfs blood oiK- 
ly, and therefore often in Scripcore affigned thiereto. Tbbii 
canft not with ail thy teares wipe off ( meritor iondy ) the 
leafi of thy iinnes^nor with all thy grace, buy out the pirdon of 
thy prefent failings. AiRemifitn is by hlaodj by tbt only tiood 

Second ly, the ri^^^re^aiyxi^j/V which juftifies and favesu$« it 
only in Cbrift^ He is made rigbteaufneffe teta, i Cor 1.30. and 
Rem.S*^9* ^^ h onewutfudifeiedience, many ^ere msde.Jin^ 
liirs ; fo ly the obedience pfene.jbM m^f^ be made righteous ; 
fec^verfeai. Gtace reignes fhrougb righteoufneffe unto etern^ 
life by fefw Chrfft our Lord. 

I.know that this Point of impttted right eoufnefe/nthtgrtH, 
quarrePcwixtasand theChurcliof /f^iftfe,! (hall therefore re^ 
ferve the handling of it to the Ufcs, where I may more fitly cleat 

Now put things together, Wbatfocvcr will lave us, is in 
Cbrift, And fi|ith is the only grace to conjoyne us witbChrift, 
and <herefore,To believe in fefus Cbrifi is the enly p^aj to fa^ 


€h.7;Sed» ^,4. tb^ tutty v>ay to he javed, 6^ 


THirdly, Salv^tionis bj grace onlj^ Eph. 2. 5. Rom. 1 1.5. 
And it is a /r##^iy?,R6m.5.i5. Ihsfrte gift , the grace 
of Gcd^Mmd the gift cf grace^ which is by one man pfus 
fhrifif bath obQunded ante many ^tjii v. i6» tie free gift itcfma-* 
nf effences to jftfiificatien^ tttdv.l^. the free gift came mf$n all 

men tejitfiificatiaHef fife. Now if it be i<>« then here's roome 
for beiceviog; ^(H Faith brings net king oHt% o^xx^hvUireceivei 
>aB9L% gift fromGed. Iciscbe receiving grace. Lord give me 
thy Son, Lordgive me tbeptrdon of my finiMs, Lord give me 
a righteoafnefle. Lord give oie etemtl lifei all cbefe things 
ajre gHts, and f^cb only receives tbefe gifts, SrgoM 

■ pi M -***• 


FQ^Xth^ySd'vaHen uemlf 4»nferr^d in fnch a r^aj ; teberebj^ 
Ced only may bgve the glerjiofk. Though God doth beftow 
great matters on us for em goedt yet aft tbe end of diea^ is for 
iiisi>wn^l6ry* To coaunend the ricfac&^f his gMCe and mercy, 
Efhefi.j^Si. 10 «r,9. Net ef verks^odfi any m,mjbenldieeft'^{x\m 
i5);Jbe:0iopld vaantjlndfayt thave gat heaven by my own 
mentis^ I bsve mywajges for my labour, and my bappinefle for 
my penny. 

Now tbe way of beleevii^ is the oaJy way of acknowledge- 
ii}g,a God^and of emptying of oar pcqiid imsginations; wbatfo- 
ever faith bach, it bath taken tbe fame out of a gracious band $ 
Allisaimes whichcomes to£iitb,and it will confefle, I have 
notbiog, and am nothing ; hotwhat I have received, and what 
lexpcd^Iexpeftit fer bis /aJ^.^ke fr^m^etb it, not hi my fakf 
rehe receives it^ and thus f^ith puts all th^glery^en^Godi 




iM !■ ■ 

64 Hw to believe in the Lordhfiu Chr^ Ch.y,SeSt,^ 



Fifthly, neither wn/i »ur falvation htfnrt^ nor our comfort »' 
fure^ \(we vtere to be faVid 4»7 other v>4j then by heiiivwg in 
pfus Chnfi. 

1. Salvation would not be yi»rr, bccaufe , Fir ft, our happmefle 

would be no more fure, noor being in #ivr0f»ii baadi ^ cue of 
Chrifis^ then was Adams Jieft to him[tlf 

Secondly, we would never be fure of falvation by any thing 
againft which God mtghc cake jaft exception. 

2* Ho fure comforo^ becaufe confciimeo troubled sfdhh tht fhce 

0ffif$,cou\d ntvct ht focifiid mthimptrfeaions Mdfits. Thae 
whicbwili not /4/ijrj!#<70iii, can never ^^rri/^ confcien^. Bat 
faith the Apoftle > Rom. 5.1. Being jufiified hj faith , ^e have 
pace with God ; faith findes one woo was delivered for eurefftn^ 
€es^ who pacified Cjcd to the mmofi\ who was vtithat^t fffot , wbofe 

rigbteoetfndl[e id fttfltfimfttied to v^ ^accepted for uh ^nd fo hertt- ' 1 
iipon^oth gracidofly quiet and ftilt the heart. 

We inuft diftinguiih 'cwixt the roat and fottntaitte^ atid gromU 
aftmrcomfort^^od between the teftimanies of our iaterejt in the 1 
^ iroot of e$tr comfort ; only fefm C^^ifi is tbt ground oft Chriftians 
^comfort, and therefore faith Paui^ God forbid that I fiould r#- 
jojce in any things but in the croffe ofChrifi. If at any tiu\c we 
behold holineffe» or any part of it in our bearts^we caice comfort 
in it, tiot as the ground , but as in the teftimony, becaufe it docb 
manifeft our iotereft in him, who is our comfort ^ our peace ^our joy. 
our falvation^ our aB in aU. 

Thus much for the Explication and confirmation of this 
great affertioa, vit. That to beleere in Jefus Cbrift is the only 
way of falvation. Now I dcfcend t9 the ufefnl Application of 
«11 to our felves4 


-A'L t jrt^TW^ 

Ch.8. the^aebi/tgandheamgy&'c, 6^ 


the preaching and bearing &f the Gofpeiifffi^lar 

He firft lire (hall be fbr Informttion , ^hich 
cqofij^in (naoy. proficablc cpofcftarijKi.or in.^e- 
rencesi. w|)icb wiU flow from- cjiis cmdi. If ^ 
le^vinfi in tbe Lorcl jefus. Cbrt(| be tbe only iray. 
to be laved. Then firft, bcoce k will ffiU^w; - 
Thst tht frtacbing of the Co^l it mt^shythi 
^bile^ ic is of neceffsrj and Ji^gMiar cOHfequeme^ ^ PerqCp .cl^t 
pUfCi Rm'%' ^6k l4mMo$ afi$aud of the goffilofcir'^ Jfr i^is 
$hi)^^ofofGod0ntof4vMiont^,iV^rfone tbst boliiveth ^ verfc, 
^7. f<M: there Uthtrighteonffup of god r€Vi4Udfr0m U'u^ 
'faisb, dij h is ^rittin^ tbojnfi figg livo kyfrnth. The Apoftle pre* 
feats two argamcnc$ of bit honourable eftimacion, and confi* 
4cpt prrachipg of tbe GofpeL 

; I . OnQ. is, chat it is the fomer of god fo fMyaiioB .((b«t if) .ic. 
Is the ioftrqmeiit which God uifi^tb» and into which \^t doth im-. 
print a power to ftye men : . It it called the po'^or ofG^dtcfdl^^ 
VMiioH^ not only io refpeA of revelation ^ becaufe ittdotb ma^ 
nifeft and declare thefole meani of reconciliation^^cwixt Go4 
And man, but alfo. in jefped of fipornthn and i$c^ , becaiife 
it doth communicate aqd produce .thiat/41/i^ Vjffi^, Cb^ifi kl 

^^bich wi are fMed ' 

a. Another is»thV it comprehends the r/x£i/«a!/#rp 19/ 
y/hkh f ait b only dfftbtak^i By the rigbteoulhefle of God , he 
nnderftahds that riobteoufnejfe 'Whtreby a man is jufijfied in the i 

fightefGod^ and it ts called the tigbtepqfnefle of God^ be- 
icaufe Ged if tie Ambo/tr tind giver of it|tt is wrought and given 
by God ita'Jefus chrift ; and alfo becapfe it is approved and ^f 
f0r€o ^ith God at bis Tribunal and jodgement-ieat. See another 

K place. 



66 7hi fwMhiHg 4ml h»mg Chap«8. 

place , Ephif. 1.13. in Viphcm ji Mfo irttflfd afur that jt bedrJi the 
7Pfir4 cf/rttthttheGofffflofjff^r/aivstion; Hc in tftc prercdcnc 
vfrfcsdotfacnovitrftte many fingtriu end fafvvfnl]^ bfeAings, 
>tnongft which ^i&r#j? was one, aod be doth in tnis vcrfe ex- 
preflc the order and manner ho^ they come to be inccrefTed in 
him, vU, hy trttfiittg^m-hlieviff^ "^tii tbty comtjco chac iruft- 
ing and beieeving tj tht GfJ^^l^ which he ftiles a wwd of trutb^ 

^•^ptfife ♦rWvaiiw.: .'/. • .• .\; 

Teff mi ferioufly , if noc/4/^4^i#ji the great fcope and aime 

of yOar moft choife and fober thoughts? and can any at* 

uine chat but tj ^hrifil and can you have Cbrifi witb^mt 

no^^eh9iftjdt4r0{^ttt\) into Jrou Oiodld the Mkifity ^f 
tke'G^ptlh^^mb^ihhihemikrntatnt^t Goi, to pcodiictt tlUic 
Mell, wfii(!li layet 1h>M on ^t Gfaftift, by whooi only wc ace fii- 

ved/ f^tjtihimes hj bt4ri$tz;4nti hearing bj the fVwri ^f G^fo the 
Ap<^le, RemA^ I7. and fehn 6.45. JEverj neon (hat bath beari 

Hefs«n^ftemy to hk enmfaivMtha, vfliofUekh thepndcBMi . 
^fha Qt^il^^ and be is an eneoiy to the jAhatiin if itHerj; 
vito tabeiirs to ^fprefe and 9»an^trijb it :' for if falvvido 
b€l>y HiA JaChrift^ aod that faith depends on ttie Gofpe1» 


For OD|r oarts, let ns bUJfe God fir M OpM let w for tvrf 
b^HM^ omnrMeB tbe'mefa^ ef >*» Ge/pe/, yea , Jet or bearxily 
titibrace the fhHrinw and pewer tf fbe G^pet : Let the fat. if 
tbeim i»bkb brbeg tbeAtti e;dhgs of favMtien , b$ MceptMe uut^ 
m^ for as moch tufiUvaHen^ and Cbrlfl^ tvA faith are all of therri 
annexe^ tmtbtbe Gofpel. 

2. TliefthehccltwmfbHow, that amwer bektini cf thrill 
itrtdUsiearhi'wHl riot fMe,ifbeheving\)t Ait ^nly^aj.^ * 

There arc divers forts of hearing. ^ 

Jhwe fcrtiof Qne with megiueacj.^tti perhaps the ^ar is cum , btit the 
"***«• mhuk is afttep^mi heeds not that predons objcft reveaU 


A AOi!ber with BahtChacy,'^ hen the et^f is bpeM^ttai the miad 
Metemive^\mt€iC{feaft UrMteg ugabijt tiff trmh awdgoednMtf^ 
libe word. ^ ^^ i 

Another with fmtfonmfjt when the e*r biora^ and the 


md0rPmJii9tgjkUs^$xAihc bmtt mmkr^icnk Now it kthik 
)tt0tr kifidk of bearing , which bf logs eo ialvatioii, TiuK besni^g, 
which eonftfb only ia the deli^vtry of the mcftigr, which bringi 
f$mtUffgfrm$G0tl$e m^ tbisiviU notfavcjlnw fiicb»iMrwf 
tstrhfgsiM€l(f§m0thiMgfr0mm$»Gad^mh9dk k accoopsntcd 
i With MfiviMi,v9bikb rarnei booie the faul to the mupmct^ 
' mnI emh^ng ofhfi^9 Ckrijt^ chw 11 the oakf beanring to feve ow 
fouief . A metfofi ntMk md tendced doth not coaclodo a aattb^ 
hoc a motion confenced unco and embraced. 

3. If beleeving in Jefus Chrift be the opiyway of life, then 
lijms Cfmftjhomli Ar libr xMai fc9f0 md mmrk of^ mr frembing 
md0MJfiti£, I Coc xa. I Jigurminfi mt i# kn^^ 4117 tMng mt^ng 
joM , fave U[ms Chrift and him erucifieil Ic was the 
fliaine theame and foj^oft lipoQ which that hUded AfoftU 
did fpend himfeif ^ Look as it is with a Phyficiani.tbat though 
be doth foraettmes lance, and foipetimes make very (ick,and 
fometimes reifraitf^to^idlntfleef diW^^and (bktwtime binde 
^ and trouble the patient, and fometimes relieve him with pre- 
cioof cotdiaEiithiotgb ibe<e aAioiii aae d^fiif^ttiROBgtbiak- 
fidvfft^ei tbry do coaomtei toijipe «i4#whf ch Vheaff k awi li£^ 
Stowkeibftr MiaiOm faraadh the knawladge ^.pnflBa,orwfcii. 
(hot they ftijm c^makeaaesi (ctigblt of ^yatae^or wbtcherdky ^ 
kc tte . tba acromn of Gdds thraataiogs opon the caafcttMecif 
fioners , or whether they touch on the mercy Seat ; all the end 
and kiiif%m^VLVlMi^\t^uhf^ 
flioro gbrioaaitrthf cyes-frf iiBiKirf ^ and 10 iaclino their bear^ 
coace«pcaiideflifaracebifli»* . ' 
Ghriftr iw)i be piaacbcM (wo waqp* ^ 

Either €xd$citly, when he in his perfon, or offices , oc ba^ V^^* f^^^' 
nefits; is the only maftei wbieb ia htfldM Md.pn^^-^^'''''^'^''* 

cd» ' ^' ' . >..* 

Or Virmalff^ wfaeoi he is tbo tad of thaa, fOUUft ^ mlNdlh id 
dctirsied. One o€ thefe wa^ws*!. Chaid AiQk.fo be ptf^dieA^ * 
Do I meet with a broken and afBided fpirit,groaning undaa. 
the load of finful t^ature and life, pintingaftertbePinceof 
life and peace,' willing to yield up it felf toall the conditions 
of God in Chrift t Here now I am to lift up Chrift on his 
Ooffe to fpread his armes, to (hew unto that broken Spirit ^ 
Itte very heart blood of Jefus Chrift poured out for the remif- 

K 1 -fion 

6& iHfiifcdtion paly rnhfins Chrifi. Ch.9. 

fionoEiinnei, cabe »propitiatorySac[i6ce forhia foule. Do 

I (neec with an obtUnateaad proud Iptrit. whicli dares to J '^tf 

" jBpce^iad ffffMuUKMfif to ^reign \mtrej. Here 1 open ihc indig* 

; nuwiiofGndagainft liDRc,otporpo;c<o iviiaken the conrci' 

ence, to c»(tdcwDthetirgliand \<^iy imiginitioos, and foe 

no other cod tut this . That Tut b a perfon being now cr ok 

10 tlw fenfc of his mtlery, may tiily be direAed, and fcafoa- 

* fibiy cncoangcd to the fight and fruiiion of bit [Ctnedy in 

Chrift, . . 


' hftifeatm only in lefas Chrifi. 

tOonbIyi If thitbeleeving ra Jefus Cbrift be tbe 
'oiitywayiobe ^d, Iben (hn^InformcMM 
f 'whirt t9 ^>nU tm- jfi^if€4ti»ityit «nly in ItfmiC^ifi^ 
K Forti^ronly jstbcni;ti/(««^wf<ffhichranfatj>- 
' fnjitfiiee, and in fait ^/mJ only ii rtmiffnuf 
., - fimnts. 

No«r^ becinfc this iiafiindainental point *tmzc as and tbe 
Papifh, and it tube great boH6ine of comfort to a be« 
leevingfooki give idc therefore leave co improve the re- 
minder of the time in a brief and diflind explication of it : 
-Firft, oftfaeiKordan4 title (JuftificatJoo.) 

Secondly, of tbe nature and definition of it: together 
with' Totne Aif nments to cviace , that it is only by and 
'lor Cbrifi; aod fome Aolwcn to the cfaoifeft Objrfti^ 



CK9^3ca:..t. hfi^ath9,onl^MMmCk^fi, 6^ 

i* —s LV."<^ — 

SECt. I. 


Or tlic w.ird Qtifii^cmi^n^ i; hath a double aiccpnop a- 

IDOOgft WriCcHTS. . ' ■' 

V 1. One Inrrhfical^gnd Co it fignlfies to makjtaman js^fi ij 

r 4/1 45 ^f hfftfio9t(ih^f^\s) by tbc implantation of fanftaficd 

orholy quaiirics. . 

2. Anot\\tr. ForifififoJ^m^^ foltfignifies to repnti tt prom 

* ' mvufice a wHit jufi by Ma^ofjurifdfflhn^fthsiz i$) ajii- 

I dicUry fcntence to pronounce him righteous ,. and free 

froth |ilt and condepnation. 

And thus IS it (for ought I can learn.) altogether ofed and 

fen/^cd.io the ScriptiarcSjwhJch.fpeak of our juitificjtion. before 

God ; vif<n)' for fach am aftion of God, whereby af^er the mW 

' oer afd ]s$dgi ht abfolveth and ac(^utterh an accufed perfon. 

Roro. 8. 3 3 . fFho jh^B Uj anj thing io tin chdrge pf gods EieS i 

itu Goathat juflifinhi vcrfe 34. H^ha is be that conjemnethi 

^ where yoa have a tnaniidl AntitheOs , or Qppoiition 'cwiit 

jMfiificM^n and c9Kdemn^tipn ; now as C9k^mtt4ti$n\i an adioa 

aftbe Judge, afen^ence bfbis pronouncing the perfon gilty 

&nd oimoj[iou% fo;i»j?(/!f4/id;9 (being contrary toit/ muft im« 

port an a Aibn or fentence acquitting and ablolying. Yea,and 

again, zs condemnation moft improperly andabiufively muft.^e 

f n(erpreced,if we expound it' to be a making of a man fo, a^id^ 

ib iinful by infxifioni fo is juftificatioch \jnrighily conceited, 

when men make it to be a making ot a perfon juil by infufion of 


Uis obf^rved.tbatm this kinde of iuftifkation, vi^, which t$^ 
^judiciak Thercare foute pcrfonsas ic were,. 

Firft, the Agent, One who begins the fuit^accufeth , laycth 
fuchand fuch things to the charge of another, the Apodlefaid; 
ir, Rom.i. }3. IVholbaU lay a»j thing to the ehargt}t^c. 

Secondly, the Patient , the perfon 8ccu(ed and charged 
with default, and offence, Md gilr.. 

Thirdly, the /#Jt/^4rr, who endeavours to vindicate the par- 
ty fo charged/rom the accu(ation> either by declaring ibe inna- 
cency of the perfon, or impleading fatisfaftion. . 

Boorthly , the yn^X' ) who in iuftriication oi that perfon, 

K 3 gives. 


gives feoccoce for the pcilba accafcd , according to tbc 
valid plei of cbe Advocaie* and fo atfolvech bim. . It tsfhos 
in the point of pur juftiScatton | there is Satan accuHngi and 
idm^tbing tlfe. . Ttiereis mamaciukd of fin^eand giftf there 
is Chrifl interpofiag ^n.d pjeadiogii/ ^ aiv^Cdte^ by bis bfood 
jkrd .rigbrcoufHcffc ; \^; there is G^ n a Jf^g^ for Ck i^ f^kg 
acijmitting^ and aififviitgtini prondknciog righteouf, and ac* 
ccpcjng to everlafting life. So then the proptr antf pondual 
acception of the orord fr/ffficaficn/is not according to p^hJ!^ 
on ^ but according to Ahf^iHtiotr and pr^wciathm : It \% not 
fbjf^J^ as when a man i^ made wftofe, liar litis /»iriMii/, as 
wtreii a man is cleared at the bar. 

Be that jBfRfierk thu^ickejiyani he thm conJkmmtk thjmfii 
the f org both an ahmiftation tg the Ltnri ^ Proverbs I7. 1;^ 
There is the word againe. Not I truff ro be expbmded by 
wty of infnfion (chat rs^ he who" tnvkesr a u^cdeed man « 
good man , by knprtffion of ngbteoofiieffc, is an id>omin9-* 
cioii CO Godt but it is to be dcponndid bjr way of jndkitrf 
fentcnce ( rhae \^ be who pronooncetft of a wicked man in 
the Court of Jufticei as if be were *jc<ft, and re^ptrtef htm 
as fo, and.acccpt»faimas^fo;ThismaTt is: anabominfittontid^fbap 
Lord. Now, take one difttndion.and c&^ 1 wiA' co cbe ntotrc 
of Jaftfficarfon. 

A twofold Ja- There is a twofold Juftificawon. 

■r*"^- One < thf €4Hf9 , and this is a oarrictrfar Mnde of tc- 

qufttance , touching fach and fuch things wfrich ait farid Cd 
a pcrfbn,perhap«foTDetimes very onjudly* 

Second lyianother pfthepitfcnf^htn he is throughly purgetdl 
and abfoKred ; now in (his refped we fpeak of jfriHfiea- 
tion , which I think for the nature of ic maf be cbas de- 

••■ ^MMBKMaaa <WHH« • ' " ■ ■• ' ■ "•iiMwMfi 

^ SECT. n. 

JVftifi^awn tf a fimur, it is a grafi'ranr ami jmB oEthm df g$Ji; 
vehcrebj h iwtffiting th» ri^te0ttfi^f[i cfChri^ t^it Mitviig 
finmr^ abfolv^th 9r acqn$m$b Urn fr^tn hitjkstmd accefmh vf ktm 


Tliere tfc ^verfe tbfligt conMcrabte in diis defcrrpci- s- Things in 

1^1^^' this cicfcijpti- 

Firft, f^ificaii0i^ ( immetfittely ) hUmn to Ged, ic is bis adU "''* 
on. li if Gnlthdi j0jtffietSfykh the Apoftle, Rt>m. 8.33. And 
9k6 C4mf9^givf pm imt Godtnlj} hvk. 5. 11. We well difhngQi(h 
Vwixt fjJErM tfid ^fi7r|(rJ4/rwixt ito/r/ and 'cwixt bt$Jpngs : Ji»* 
fir/ belong to m,tec ^^ffi^g^ belong to God : Ip is God who 
iio#eiided, andtbeteforr condcinnacion and abfototion betong 
tobifla;co t(iejQdge,BOCtoaayocber;hen€e fiiith the Apoftk 
Q§i9mim Ckrifi ncmc^ng the werU tp bimft^t 2 Cor, 5* 19. 
not imfmting their fin. YoQ do well to diftingiii(h of the caufcs of ■ 
ottr Jimfieition. There » firft 4he frime cnmfe, ibe Atttbor ,. 
and cbiaif Ced the Ft^her^ vA^ogm^Sio only begotteft Son fot 
oi.aiid l«i%imfoith to be af pra{K€iaCtOR for finM^tbr^ogbfairb 
in bis blood, tbac all Wbo do bebrve in bim (hooM be joftified « 
K«ai.3. 25. And wboistbe Judge abfolfing ait thai believe^ and 
pri«oiificingttiMi)oftifiClYrift; O 

'%ec»M\j,Tbf fHeri9erumfcn^gf(otht Sen efG^im^ M^ii^ 
US i*^^ co^aftlfle 04 both :as ^ /3i^^/; ift ^^V^% ^k^ <l^br , 
idd Itfiflgd^wn tbe;ftrtl prite of oat redcM^iiOn, ^/^t. 59 i r^ 
tbeirfiiy aftiirdifigvmoiis rtieasArrrr and itmitof emr fM/HfUmi*- 
mtjtadtioorhffen^jftr^oA ^d^Mff#if4tiidingefiMluaUyfor«^ 
|Mt4iis(ineHtfi(«iay be in^ted t6 os . i^nce ifs ic» J7«j< 5'3. 1 1. 

aa a ^is^^ by way of prime authority, and Gedthe^bnj^fH^i m * 
s M€^ti4rtr. Thely^'fuftifirff ai a ftt^eti, payitig onr d^c atid 
giving fiEMfsfiAion totbe Father for «isco the kmoft^and cbe Fa«> 
ab«r fiiftifietb oa^ » a Cnd^erjfMy accepting of tbat price and: 

' I'bird \y:Th^ ^fiyi^T^^I^^ ^^ ^^ ^^^ ^^^^7 ^^^ *^*y ^ 

Xatd to |a(lifie» thirfhiircb ai be totrf^ynes Cbcift tnd the font 
(bylaitb/j logecher, whence arifeih a paitictpatioft of ctic 
dghteoi^iiefle oFChrift, and tbe pardon of G&b^ bi«n. Once 
«ore difliftgaifk^^fTaftiffeatioi^ ic oiay be taken two 'wayes , 
«<cftat«SkWy;ai a fodkiaVy fentence at^K^ aitqoiifing, &c. 
aand fo ws hfSHtjmftifiiih ^ Or f^etjt as a f hi ng tpprebed- 
^cd wd reOed on, and A> wefay ciMt Pnkhjiofiifiethstkisiiw if 
fiaicb did ac^pic^ biit as ic takes and receincifa ffre a€i)Qttciaiice i 


■*— ■*■■ ■ ■! ■ I —————— ><«W 

7^ . hifiipcMion oiily in hfm Cbrift C.h;9:Se^. v 

not 8s if faith did impace • righeeoBrnt fle» but bccioft ic receiv*. 

. etb and-xrflctfacon the rigbtepufoefle of Cbrift ^ by Qgd jmputed 

lous: now vvhenwc fay that /unification is an it Aton o( Godf 

it is meecfor you to undtrftand fooicwbat of the ki^de of tbis 

a Aion. For the a Aiona of God are of different for ts« . 

'i.So-ts of aai. Some^which arc /r<>J«r^J with'm h4, and in^k< a real! altera- 

pni. itohand change in* (he fool of man^ thiis {MnSifcMUn isaa 

sBi^'rtofQfi'di ( ibat \$ ) (dch an. aiflioa of.G^^ as is altferir^; tbo 
inward fr^cne, and qualities of the fo^l: €>f uhholy, mafetng 
ihemboly^orunbelievingcnakiag tbem beliering, of bard ma^ 
king, tbem foft^ of earthly malitng tbeai beavenljr^ 
•&c. •• . ' •' 

Otb^s pre «^T*|!rg&r/»r^l^,Ml»^w| w, and tbougjb, Ihey hb- 
*porc a chatige of tbe conditio^,' and ftaie of thr^pcrfonf yer; pror 
4>er)y ^ and for^all^, they.impriijt oo change in ibe itward ^lA 
pofuioni An^ik»sfuSHfitMfi0Hi$a^ siSUn^fG^A^notMMRi^m 
tb^^gingthi imw^rdfrmuoftht hiatt ^h^tzti ikOUn clmnghg ikt 
great eft'tma^^n of the p^rfcni as whea One of abondrlHW If 

4Diadefree; t^is^aUers tbcftaie/bttt ooc tbe oacur^ o{ thfi ft^0w 
when a gilty perfon is pardoned, by bis Pr«nce, ibis. tfiMri> i/mt 
his nature, but it doth alter bis coodittoo ; be t§ novr mi ahn 
ftate ^flifi, who before was in tbe (Ute cf dedtk Soys k ia ju« 
ftifkation, it isfuch In iiAioOi which ailer^ tbe ftate^ (ihtt ia ) 
tbe.inan wboi is in tbe ftate of wracb. $aA cofidfflaflMion, beiog 
jjafti6ed,isinow acquitted, aqd fo;pafltd intO!:tbe>ftaK pfJAfc 
• iind fatvation* . .i . . ; ' . ' * 

A man who before was ^uiity of (in and daainatioo,tbe fame 
man ( remtiiiiag t fiMerin hiralcHUFi and in bimfelf worthy, of 
4aaioation ) is in bi^ juftification abfolved from tbe gjit ■ of 6 o^ 
and accepted as righteous in Chfift, and is pifled iatotbeftatc 
of falvation. We d^ ny not but the ^1^4 ^d tbe it^dttr goe« to«» 
{eiher;( that is ) wfopm God juftUieth by tbe biood of, Cbrift , 
jSipallobefanftifietb.andwalheth by tbe Spirit of Cbrift* boc 
•tbe aftion of cbe blood is one things and tbe aAioA of tbe water 
is another thing* TbeUght and nett in the fire go together » 
yet the adion of light isnot. tbe aftioaof heat:Sobsre,n«#fifMv 

efthe blP0d is 4 ]ufiifpng0Mi0n^ and tbit is ^itb^m i»/, yet /#r w, 
^MAofus% Tki4RicnifftbewiuefntLffiffSifp9tg4Si99$, and this 

" Seft. 

Ch.9»Sedu3* hfi^oHoti (mly in Ufiti Chrifl 73 

if •■■■■■•«■ 

»• * . 


TH^ firfonjuftifitd is 4 biiitvingfiufur :th€ Apoftle is clcar^ 
Rnn. 4* 5 . Jo him, ihM Miepgih §u him thdtjujiifitth tbc. 
mngodlj^ his faith is counud f^r righteoufneffe. There is 
great dispute which is firft^of Faith or Juftification ; co me now 
icfcenics a fruitlefle croQbJe to moleft our felves with priorities 
in this kibde» I conceive we diay diftingotih /cfvizt the fttrchsfi 
tfpur jHlli^ion^ which was long ago in the Uood of Chrifi^ 
He was a Lsmhfidinolomgfitteo for to merit tbo romiffion offinms^ 
neither doth he no w b^in bis ffli#r#f/wIio bath heretofore per* 
foriped it, . 

. Second 17/twizt the impm^tion of that fttrchofo. It istme, 
whiles I am an iin(>elieving perfoni my juftificatton is already as 
• pircbafe^ |>nc unci H I believe^ GodtmjmUi it ttot - mi# m. . My 
meaningiis tbisf th^c if^rig^fHo^fr^i ofChrifl\ which bath de* < 
fccved^r(|Qnof(iane^/«r##f^#r 7 ^/i#t^#; nay » be 6#/tfrr ovorl 
104S horno^hrxt God impmus this optr to mo ^hotol Miovo^ as foon 
•s ever I cake Chrifi by fMh^ jQod imputts the rsghtooufneffs of 
Chrifittntomo^ %t^willfw$imfOffo mf^finmstome : And Scrips 
tm^ isopen enough fpt tlua» we ceadiog {a.conftantly in thCi 
Nc w«Te (lament for men to ^ooie in aAdhtprieve chat they may 

bsve rem'tjpon ofjinnss in the Hood of Chrift^ and throstgh him alfo 
eternal lift* 

I only propound this fcrupie.whecher fakh be to deale with 
ihtpsrfen of Chrifi firfl^jox vu'xih. his he^tifirft -y Sorely we fay 
W4thhif[>crron^ and then wicb bis portion; well theni if faith 
defies with'tbe perfon of Cbrift imnteiliacely^then it appeirs thac 
aipaniDuftbelieveiandfobciQftifiedyforaffiiuch as i^jh^cati- 

em is an.eUion of Godimptuing thg righteo9tfnfffe of Chrifi, and^.nvc 
isnpmingfin^ whicb^re the generall benefits. ( aa I inay fo (peak) 
of Cbrift. Icisn^tbgodiomQ tpiconceive cbat God (faould 
firft pafdon me« and then I rbetievcy or that I fiioold have the 
rigbceoufnefle of Cbrid before i hivt Cbrtfl' himfelf, which mnft 
he,if there be a priority of juftiflcation before faith. For my 
pare I conje^are chat they are . Siemaluoeous things (that is) 

L they 

m^^i^^ ^" ^ —^^1— i n »>ii 

L __: 

74 lufiifcatiMsnly in lefm Chifi. Clup.Sed^4^ 

\ they go both together. If yet any men will be acute^ Ice them 

be lb : Thepcritl 19 little on either 6de; fo timt I have faith, and 
then am janiHed^or fo chat Tarn /tiflified, and then hare faith, 
or fo that I have faith to be juflifietf, 'will in the fobftance and 
event.redound all to ope. 

I \ 

SECT, rvi 



}n.^^n4s ht^tg ujuft^mUn : ( ckat fi ) wlven God 
jufliBech the pcrfoo I be dodi abfolve or fbrgcvefiimhrs 

Two things in ThcrchcinfiotWOlWliga, 

kGa One is thtfiSne^ p$UMthn, dtfilimint ^fU, and corrode fiicli^ 

r natfoi^ with thk f^fiificAtim dcates not ^ bni SsnOificmi- 

m* "} ' • . . . -i : ■ 

lAnotfaer ia thei^i/^ and fmmfhmnf\ acid wi(<h thi^ dotli fmfi!^ 
C40un dMk. Siipi^fe yoo fiiw « fkk thkf| there are two forr^ 
of perfom to deal with btm; a Pl^fitiim^m^ be is ficfr, and t 
JFiM^^becattfebei^acbief; If the ^Wj^r ai^it or pardon bftn, 
this clears bins^as a tbief ud gailty perfoHi if the ^hjfkUn bea! 
and core biro, this itfpeA^ bim t»»fieii and difeafedperfon, the 
cife is ooff own. Now I (ay ebasGod i njdftffic'aefon remits or 

i>.^*a; ^ abfolvcs the fioiier;rwo tilings arebcre'cot)fide^able.Pirft:<7«iV6 

irfmj^ fccondly, ijmmffM. ^ ; 

Firft, qtiii^ what this remiilion is; I anfwer, U is 4n txempting 
tf tb$ Jhmr fr§m gmU^ rgJmMJfmg f ffm$flm€nt : If any man fin, 
gmlt cleaves oniverfallf to the lin, bttt then in fmfiificstian rt 
ftiajl $f^ ke imp^ii, it (hall be taken away in refpeft of efficacy 
and rednndancy. Sappofem perfon areigned, and caft for a 
morder, and the King gracionfly fteps in and- pardons bim ; 
riiotrgb this pardon makes not riie murder formally to be no 
. Kinrdery and though it makes not the murder now ifieritortonfly 
deadly, yet it doth bold off the efficacy of that gift, that now ir 
fiiall not prove death to tbi& perfon, becduf^ be pardom'^btoL 
So in JwfiificAtUn^ where God'pardons the fmner , be doth m>t 
make fidne to be no iiroe, or that there AiooM not be any nstw^ 
tat cmuUmmttilit f in fuum, bnc that it ihalliiot effSttdltyrg^ 


doMnd to the death and damnation and hell of the perfon, wham 
I he bach acquitted for Chrift* 

Secondly • (juoufquef How farre remi(fion of {innes^x<» 
tend in Jaftification. There is a twofold remi/Gon. A twofold rc- 

One /4r/#Mrlir, which is circonUcribed to fome particular miffioh. 
^ faAs , and is ordinary in the Courts of humane Princes , who 
I Jiiiiit and reftreine their discharges of offenders. 

Another HmverfM, which reachctfa to the whole eftate of 
gilt; now this I take as Aire, that whoxDfoever g^iiufti* 
jUiht he will /^rjiw ar»/* him all hii finna. All his hnncs^^y., g; 
More convcfiion , and all his finocs afxer converGon. 
But whither this forgiving of all , be wee f»r all » fimnl & 
ftmet^ as they fpeak , I am not able to fpcak my choiigbts 

k is true, I confrflfe, and embrace tiurt opiiiioii , ihac jt^u 
fcmm M aot4 StriJUd «S, tck not repeated over aod 
ever and over , but it is one wBt only , bac whither ie br 
mu trdnfitm sS ^ (as if all were daflied out viih apeQ,) 
or whither it be ^«# c^miftmd aQ , is rery difpatabie. The 
Scdptttre teanet moch to cbts latter ^ and therefoce de- 
fcribes God to be is Gid f^ginug mfmt^ , trmfgreffi^^^ W 
^fisM/^imj^rtingatourleofpacdMiBg, aiidtioc amomeatany 

ad. • -- ' 

Agakie, ie nf hard to uut r bow God doth forgive a fioner be- 
Arebe bafbfinnedtWliJdi mift be if pardoo fxur ail (ks be a m^ 
mentany i&. 

Vec I had ratber captivate my iad^oientj e b^ occafio»di|l 
puce} owtyreiBtmbcr twothJngf . 

Firft, tio doubt b«( the jn^iftd pmrfm %Mhit9et%%fj fr$ fm^ 
dipMPi/; not fome o«dy, bat all. * 

Second>ly , jm/t^^i^ dnh itpt admk de^9t$ : though it miy a 
c09^Ummm: lhMgkPf9Hfniffi 4»i 4mm dfCMjtwhach Is oor 
joOification^ is not ttiore w leffe^bot is at all tints one and naft 
pctftA. . • 

t 2 St& 


76- , . htftifkathn mly in hfiti Chrifi. . Ct 9 Sc£L^ 


S E C T. V. 

T" He righucHff$efe offifm (;'br$fi fs$hat by tfhici m/j we ar^ 

The righceoufnefle of Cbrift is the matrer of our juftificfltioii; 

noc the efftnri^ilri^bteeufnejji of his g^iheM J ^ buc ibe ri>i/#. 
m/ntffe of Chrifi, M MedUtor hsh Qod andmdn, which Wfts 

ThthabitHMlhtiiMeffiefUi Frr/^f^jn ibeablence of allfinoe^ 
aad in the rich and plentiful ^itiifitt ofallboly and requU 

Or the tiQudl Mineffiof hid tifi and JcMth by obedience; 

ehe once perfedly fblfilHng the cdmroands, and by the paffive 
obedience of the other , veluntsAly fatfering the penalty, aii4 
Yomminarion of the Law for traofgrefTion^ Now att ' ^it 
rtgfateournefla ia imfmtei.to MJn fuftiftcatioa. For 

Fir A, no other rigbteoufnefle can jaAifie* 

Secondly ,. 4^.Cihri/? Vr^i madtfintfgform^ fo WS jire m^it 

The Psfifts call upon w for a rigbceoufoefle in Juftificatioa^ 
they will bring one forth of their hearts and good works ! 
Menftruem chthi^idkh tbeScripttire, but we produce a n/ib- 
tioufneffg mvUfHt^ferfia^t^w/fi^ exad, notMm^ but in 

How clear is the Scripture for us ^ 2 C§r,%. zi^ He b^ikmsub 
him tp he fin for m^ rehe If^nem nefin^'thnt We might iewi^dg the 
rigbuenfnefe ef Gedin bimi Jer.23.6* The Lard cnr rigbte* 
enfne fe,iCot,u^o. Chrifi JefmU mndenMomefGedj&e.tigb^ 
teenfmft. Hovi ofttn dotb the t^pefiie peculiarly imereft im- 
puted rigbteouroeffe) haodiing the doArine of Juftificatioo, 
Mene.^. But t he ApoRle clears all, R^m^.iQ. %/tsbf ene mkns 
difobjed^ence many were mnde pnners^ fo by the obedience : of pne 
/ba/l many be made righteous. Ad^ ficcMtumimpntnbitur mibi 
e^ Chrsffi jnfiitia non peninebit adme^ faid Bernnrd, 

ObjeS. But Chrifts rigbteoofnefte is Hi§ , and bow can 
tt prefent M righteous before God ? It is noneofonrs. 
SoL Firftjic xthii ia xtfig^ii&oilnb^tfion, but it is onrs in refpeA^ 


oiimf motion I His ferfonaUy^ mxs mirit^ricHfij. 
Secondly,m may be confidered ti/o waycs, either dtfoluiefy ^^^^^^^^ 

and alone, or tlk m c$njajned with Chrifl i and thus being by 
^ faith mdidt0ni with Chrifi^ he makes over his rigbceouf- 

Dcflcuoco asyopoo which God looks as^fr/, inchemaccer 
bh «f joftification. 
I O^.Bot iiCbrifis fighteoufneffe becomes ours fo by impotation, 

chat we may be cruly accounted and accepted of as rigbteousj 

Jbcn by cbe b'ke rea(on , becaufe ndemftion U made ours , 

we may likewise . be reputed true Redeemers and Savi- 


Sal. This is one of the arrows which BeDdrmine draws cue 

pffaii^Qaiver againd the imputation of Chriftsrigbceournefle, 

biWitisofno force. 
. For be is to be termed %RtJctpKr and Savionr , not who 

doth reciive^ and tiU^ the redemption and falvation procured 

by another, but who bri»gt ndcmftiM and fals/athn $ we are 
^ by the Redemption of Cbrtft truly faidtobe redcemed.chough 

notour Redeemers ,. and fo by the imputation of Chrtfts 

rigjbteoufntfle , are we truly accounted righteous per- 

- > Oi^.. ^ainc, if the rightgoufntfff ofChrift be fo imputed to 
Ht in juftificatioi^i that f^r ic t^e an acconnted perfeSllj righteow^. 

at if ic were onr own (noftperfejS §pd intrinfecal ; Then why 
•mjiy nM wt be accounted '#^ righteous at 0rifi^ ? yea, and ha- 
Wng .Cbriils rigbteoofoefl^ , why may we iv>i be the Sdviour^ 
-^fmsni Since that is the rigbteourni;Ae which doth fave all 
that arefaved. 

S0I;. I anfwer, \ . • . 

vTo eondpare the fame lightepufneffe witH thefa'(re,isilIpgV- 
'eaUnd-^groirey fo]^ it is *one iand the. fame rigbteoufncfte 
wiAch is inherent in Chrifi^.^t^d. ii«f «/<J to. tb^; beleeving 


Secondly, the rigbteoufnefle of ChriHr is not imputed to lany 
pirocular belcever according to t^c^ whole /j^iti^tf of its effi^ 

d4Cf^ but .according to the tsrtkuUr .Migemt of tin perfon; 
h k not impuoad- to 7^/ as the general price of redempti- 
on for all, but as the price by which his foul in particular is 

I I. • Thcfc 

iifiin m 

78 Ji0eit9iMi}»{ym k /wOwfe CLy^a^tf 

. Thefe chrngi bting difptcched , rfatre is t difference m^ 
m:^^Btl Ibmc DWItics, about that rigf^eoofMiTe wbidi is 
ini;?uccd , fome holding the f^ijjt'w entilf , ochers tbe mSmm 

Soi, Thelaecerfccmsmoftfalid; Reaibns, tbefe 
Fiii), there is no faftijicAUon without the fut^img tkt 
Vufhole Cmtv, but now CO the ^'fiitingof theLtw, ((incetfae fail 
of Mam ) two thmgs atc required, one is, pirfeh a^d fmrfamml 
ro^formitj tot%t Lixvf^\n atifweriiig thtt adire conditibn ofir, 
*t)o this And Uvw: Another is dipUnary fmisfdl^m to die ffm>^ 
r^'y^d//^^ £4iy, by bearing the penalty therein denounced ia 
regard of Htts already coflimicted. 

Secondly, hgnxt^y faith ekihwt akrpga^ the Zii#, baC e>?«i 
blijbit^ but if it(hopld teach juftification withouc Chrtfis fal- 
iillfngoftheUw, iclhouldabrogaicciieLiw^ 



StiCT. VI. - 

THe laft thing wbich I (hould have infcrted before»ittfatf^ 
That the jujftJie^fioM0f Mjinnn U m gra^$umd\^ 4^^ 
Qhn. It is a grmims aBim^ (th/it Is ) the g^stdmn img 
and favour ofGod w^stht caureofit; It nvas bki^wn/vvr 
'^r^r^and favour that gaveChffftMs Senna to be oar righi- 
teoufne(re,anditisbfs/r#^^riir^to give mfakhx^ beieevron 
bis Son, and when we io t^leeve, it is Us GrM€ which 
tith unto $$s the rigbceoufneflfe of Cbrift. 

Secondly, it is ajttjlmd rightious aSionfK^WR.^a%^l6' Th4s$ 
he might te jnfiy^mi theJitplfUr Qfhim thstt h&ei^erhjm }efms. 
Gcds jnjtitt is fuch » that he «viU i^pve no mao Jut iinaes , fox 
which 1^ is not ^<fr/ffiF/j/kiiji;/M, neither will be accept of atiy 
AA rij^/t/^^ifi, wno hath not eipeffonAlrfghteenfnef[€)(}\xt havto^ 
received a perfeA fatisiadion , he will acquit the (inner bcke- 
viag^forheisjuftandrigbteoas^andhisJufticewiU not make 
a fecond demand : yet bere \% tbe grMctiftfu^e $t ^^^ij which wM 
admit of tfaefatisradion^and of the rigbteoufReiTe of aaoi^ 
for ua. 

Ch.io/ 'Tbe'iii0kh}^^(iflkUitmg m ^fi^ 79 



' .7j6« difffui^y rfbeleevwg wjefj^. Chrijl. 

•SecftafiP Ufe from thif great afTertlan^iliali be to ^ 
^ Ifotour fr»vt« taar;rf»?ina ExfiHhdthn. If to ^>^ ^ 
bcfcerein Jefos Chrfft ^or Iptfd be cKe only ^ay 
ro be iftted', Thi^ir it d^otft imrcH coneerne us to 
fearch our felvea , whether we do ^tlhvt indtedin 
ftfrntChrift. •' ^ *V 

Tbete ttc thrte ifrrngs wtiidi I wiH ^r^i^ * as, fo many 
grottodf, wliywcihooki put oar kVfti npon this enqqiry » 
and then I will give unto y6ttthedi(coirfrie$ thetnfeivcf. The 
pmiiJfei^att thefc, - ^ ' ^^ ^^ ^ 

RrftjthedifRtrttycfUcleevWgrn JtfiitChrift. 
Secondly, tftehciKty of enrour/ and fni(hice about belee^ 
^ TWffly. Ae Wtte^dartgrt arid ftjfe miferj' of horbeleeviog in . 

- ir+bt diflkbl^of Wfeevfrigrs incTrtreabj''the(lrtgu?afk^ 
^{oftrMngeaMwi^derfut4gihaneft,lzh(bgr€Str and fo nn- 
paraleird. that a man can bardty believe it to be true^ To bare 
an effete in Chrifl^ in God, rrefry,all at once • How can this 
htf'fk&^^pthfffgflt, - 1 am an en^my , G<s4 w Juft 5 I Mve 
rimnc itieo fach hfgh forftrftimM/ro ufrneccflanly teftmy ftff, , 
fwiovoked God fb Often, ftntf" the threa^nings are plime^ a*- 
gatnft fiilne«^ there is no hope,' no probability y ,(ii i fmall 

• But fof the difficulty of it,that it is trot fo eafle a thing to be- - 
leeve in 'Chfiff Jeftwr, this fball appeare in tlivers parrtcta- 
lara. " / • .'..<..' 

Firft/ there is no nMtMral yyincifh #/ p*flifjhg faith n^ in 
}. . An aa, or inotion, or quafiry , which hath a rife and 



8q the difficuliyif' bekfi^OtgiH hfus Chnfi. Ch i oj 

I I I ■■ " , .mmm ■ ; i ■ ■ i ■■!■■■ i ■ ■ ■ i ■ i; ' ■ ■ ■ 

bottom within the fubjeft i may fpring forth with fomc cafes 
Simile, a (lone having a natoral propenfiofi and impfms to defceod^ 
if you do bpc quit ch^ hand of it^^ it will downi; but oow^ t<k 
make a mighty ftonre to mount thttiU, to get up intotbc air,' 
rhere being no natural a^tnefle t^ this, ic is a bard and difficult 
attempt* .^ . . . * ' 4 . . 

^tj' "'Tis true, that a man hath an under flimiing and ^iU^ but the 
Sol. A^jflerf of Jo^M Chrifi is a riddle^ to/the natura^^opdecfljand* 
ing tbe*/iiri^//i>Vi^iniTiiHy con'ffdtredi h^e'^o-'ei^Vattoh to 
this obj( A, uolede the Lord by his ty^lmightj fower begeca 
and worlts faith m the -foul. The ibole ibiqks not on htm« 
SimiU* oeitbei; c^n it draw irt falf to him., , Like the ncedlfi untill it be 
couched, Jt !mtl not ftai^ up towards the oole; fo uolefl^ 
the JLordioiU tifu^h our bj^arta by bis: bleiTea $pirit^^ ^\l 
nererclofcwith^ift.. . .; ^ \ :^ ',,..•/;% ^^iSr^i^ 

So then, this is one thing to (hew the diffic^ty or beleevmg, 
the babit of it is.oi^t of qur pof^,out of our fphf ar^it canooc be 
produced by any ftran^h pfnMmr^^hut by the foUArfni ofG^ 
Hence that pf the Prophet, //^.j 31. Vnt^ ^hom h the ylrmpftbe 
Lord reveaiedPv^hd hath telefved our rf/^^rff i he tfi(limOQy of the 
Gofpel concerning (i^hrift wtll not be beleeve4>0nieflie the Lord 
doth Tcveale hisowrii Arrhe, (chat isj until he -doth put forth 
his own Almighty fl^rcngtb. 

z« There is a uMtur4iL principle pfipfidelUj und i^telUf, j^ ovfrj 
mans heart AH^e paper were faire, if there were no preije^psc 
blurs and blots^tbet^ it were not fo h^ard to ipiprint fome legijbte 
Charafters;Or if xhe wax were rQfr,and the iron heated , now it 
were eafie to engrave what kinde ofarmes the Artifierpleaf* 
, eth ; But when the wax and the iron are bard and cold, now the 
impreflion is .difficult , becaufethe.reiiftance is (Irong; if there 
were in our hearts any obediential pHnciples fW\\\ch could, befofe 
band temper (he minde, and frame the will, then when .God 
offers Chn(t, little a do would fetye the turne; But our heartf 
naturally bend the other way; there is in us a natural onapc* 
nc^fTe, nay, an entfiity to beleevf • Mrtmkj tp the.habit and rup- 
ture of faith, bJwdnefe, errour^ ^riA, fiubbernne^e^ difobediiuee 
in our hearts. We have fuchllaw and untoward hearts , fa 
armed withall forts of corrupt reafooing^, fo confulting viich 
k^k and rational evidences , fo ready on every ineyidcflce. 



Qu I o. 'the di^ficnhy cf Meeting in hfia Cbrifl. ^ Hi 

I CO ffliftfoftydoiibryqiicfitoOtgainfiiy^ cbac all Arguoenct mU 
i not per fwade ui tbac Go4 will give us Chtift , and pardon 
oor Gnoes. Too koow chat when the L^ri fgfat w«s per« 
fonaQy on eanb ^ and did prtscb himfelf, and in that manner^' 
' HSMnwnefp^ksmtbtbat Amhoritf as he, and confirmed the 
^ truth of his Divinity, and Mediacor(hipby Scripfure and mi^ 
[ r^^/tf/, yet very few beleeved, (hiftoricilly) chat he ^st tbg 
t Cbrift^ that be wot tke S^tmi •} g^ Take me now»perfon, 
who is fenfibleofbisfiflfalgiBiits; Tell bi*n of the ne^ be 
hath of a Saviour, he will grant it , reprefent unto him the fuf- 
i ferings, the excellency, the tenderneffe of the Lard fefm, that 
he is the JUfiutfer^tht Pr^fhiaicm far fam§s, that Ktmifion of 
fifmeiiiimhisbload^tb i^^ttnfivflj^ for the great degreet and 
' aggravations of finne^ and MxtmfivtlfJiQt thcfeveral kiodctpf 
/inne. • Tell himi that the I ard Jefm cmu ta ftil^ fncb '4 hfi 
ftrjan as he , that he caine to Uafafmh dcdptiva as he, chat he 
came to. biftda mffmch 4 braksng^irit as he is ^ that ^e came to a^fe 
I 4tfd r^fi^afi fucfa a bmrJUmd and Uden faml- Yei^ and anfwer ob* 
jlP^ion after 6b)edion ^ doubt 4ifter donbt, fear after fear, jthac 
; the per fon caiinoc pnc by the arguments whjr he fliouid beleeve/ 
nor utgp and reinforce his reafons, why he (hould hold off from 
doling with Chrifti and putting his foule on him, yet this we 
[ fiode^ he cannot (vvhen all is faid j be cannot beleeve. Vmbelnf 
doth thraw up lb many miftsg and fo many feares, and is (ma- 
ny times), fo unreafonable, that yet itwi(l hold off the hearts 
Neither the f^vi^j^ ofGad^not ihttrmbs rfGad^nor the mercies 
' #/ GffW^nor the freemefs afibem^nor tne pfrfcn #/ Cbrifi , nor cbe 
. aarrir/ afCbrift^ nor the tandernep of Cbrifi^ nor the grMciom of^ 
/rr, invitation, coumand, chreatning of Cfarift, will make the 
heart, to come in onto him. x 

\ 3 . There is a matf^ral oppofition^ in iht HMrt aj^^infi Cbrifi ^Md 

' therfore it is hard to beleeve^on bim-Theoppoflcion is msQtfold. 

Firtf, to his PfrfoH^zhe Lord fefns Cbrifi ii an hotf Perfom^ and A fourfoia op 
none can take him in cnitb,boc mud take him fo, to ^^ half P^"^°* 
m btU h)ljy He is cbe holy one of God, sad be is called the 
holy Child Jefm, and an holf^ mmde filed high Prkfi^ fepdrated from 
finders. Now thehearf^niturajly ) is in love with iinne , 
and Chrid telUus tbat this very thing is a caufe why men be- 
leevc not : See fobu^.lg. tbi^ie the eamJigmndtion , tb4f tigh 

M it 

■..U PI 

Cfatift coincs chm CO a tfiaii, I amhe wiko will fm thy Youfe 
if Hiott wilt jtakc me, trat fben know ^ Avt I tui an h§tf pfrfin; 
if tboawtichatenietboQ fli«ft i€C ^ thy linnts; Nowthh 
breaks off tbe fflatch^binden tke bar^in,tbis goe$ to cbe heart: 
A fsan fiaturaUy will as feon pare w4tli bis Kfe, as with tbe 6d 
of bis love. 
I double fiate Secondly, io kis<0nJdtivn : Tberets '% double condition of 
)f Ctirlft. Cbrift, dne is Trimnfhmii , another is MiUiMni ; gi^riaineje- 
o/^/,thatfs, tbetriDinpbantcondfCtonyTisWji/Mrri in Tgrris^ 
that rs tbe fnilitant condition ; tbe CranM $fGiorr , that b the 
titamphant condition ; the Crown §fTk^ms ^ tbat rstbe mi- 
Kiant coodirion' 

Now the heart natarafly is urifilfiering : It i^ a terronr M 
k to fpeak ofafflifttons, Torrowcs , reproaches ,- lofles ; 
We are williag to enjoy the world , to tafte of pleafnresy 
80 faandie profits » to reft h eafe , to wiiSc at liber* 
cy I to Ft Joyce * with our Friends » to be fpread abroad 
with bigb edftnaciont. The y^is^f man , when dlirip 
hade bim fiM ^M $km ht kdd ^ ^nd givo it to fht foort \ 
( It was fr^tciftmm txferifmwtdtt ) kt pn 0wsj forrovi- 

Thirdly / to tiae^Sciftfr. m$d Gdvernment ^f ChriSI ; we 
nfit H$$ hitv9 iku mm9 Reigm 09tr m » fay they ; and yon 
reade in FfAlmi 7,. How tbey did e$itfnh u tresk hi bmtdi 
sfmniit. The Sewpttr 9f Cbrift is Hcayenly , and his 
Ldwis are fptrimal, and bis Waju are righceons and 
firatght , tbey lay ffijanftions on the inward nan , as well 
as on tbe outward converfition, and binde the tboDghts, 
and tbe intentions and afflAions. Now what do yoa 
■leane , to pioneopa fpirit which wouhihave elbow roome? 
what y wonld you have a Hantioms hfMrt , and a tMmimg 
snd chiding fottfewtf^ €0 be precKed , and narrowed 9 
and rcifarainedj and fo e?ery way (Irticenedf You niaft 
give it leave to break the Sabbath , to improve tta 
gaines difhoneftly , to iweare now and then , and to com- 
^ Eoofthly, to tht 1iigh$Hmfniff of Ghrijf. O what a do 

hid ilm ifhfftd ^foJtU wtthatfra Rmtms^ with dte GaU- 

tums^ with otben » to brcsk chem OflF from UftifkatUn by 
W^rii I And to fatten upon their beirts the Juftigcation by 
Faith. » 

We are apt to ((and upon our felves , and to look for the 
matter of our acceptance and acqutttaoce in our felves on 
man ; be thinks that hU g9oii tifiMiHg diall make him fpeed^ 
Another thinks that hisJ^in^ m b^ij 4mj harw will let hf«.. 
into Heaven^ ortMe God Mip i»; AdtilMr ^eds on his 
Jitv0U Sscrifica ; Another on bis eldfit^tU toumiis ; Yea^ 
and thofe who ihould kiiow bet^^r in th< Doftrine of Jiifti- 
fication, how eitreamly do they ding to thcfir inherent 
QfMf^i ttoch- a do^ btSiM thty €iil If oMdt » mT fhe0 
0mme ttthuink/ud u^wkm f^ #«// h^ (kri^ t$lh t$ 
Werfby. What paines ia God forcedly fitbetabreik W6tlk6tk 
oor felvei? wc are fo proadiaod (o unwiiiing to be v64tlQlUGtM|^ 
coGodsffiaagcscfrafliavUMbit G^ i$ falle td bfeilTour 
haaflcc^ piimi^iad w fflh <Mr (Up hMo <hif ers^tbat we might 
only to Cbrift.. 

He ffloft impiint the hbhf and UNghty^ rigour of the Law on 
iirciiiUaiini^fltewrQaiOQr tt^ And feniibly ac* 

aaainc oi with otir marvellous iopedMliekit it graces , and 
inttrroptions in duties, and eicurfions of daily fiiinings» and all 
wfttakaieaiit«l]frfi*caftMriiftki««0aly#i»th^^ fi^it»mU 

• « 



8 4 7 he facility of trror and m^akg Ch. 1 1 . 


The facility of error and nufiakg 
aboHt believing, 

it if iMri CO Mkvtffo it it mjSt to mifiM^t^ 
\t onr felvN mtbc imMttr tf MMi^a 
;i make it to be lb. . . 

-> J.' \jM a the v^rioui kindei of fiUb; 
I 3. Anotberit the conilmilitudeofqneoftbe 
J cxtreamtoffiicfa. 

1' ' ' 3. Tbeeannelleofbotb. Aodt 

4. the apCDcflie in oar htart^ to be(a^fie4 
^nitfatheie. / , . 

F'nRtbereiteJivirjkfMdiscffiriilii AstbtApeftlefpakeof 
boi'its ,4S Mill sri net iht fumt keiut, boE there arobodin 
Ca!/«/'<tndbodi«7Vrr«Ai'/;fo I it-yoi Faitk. all faith, (I 
fpeikofhabitaalfaich)ifnottheramekin(leof faith, we read 
of a Fsith which the "Dtvih h<iv«, and we read of a F^iih which 
, toe Hjpcerittj kMit,»JiA we read of a Fsith which even ^hrifit 
tiHtKiti ( whom he did not dare to truft ) had ,and we read of a 
frteifmt Fmth , « Fiiih ^ G*ds Elt8, m. v*pifjimg md 
f*vimf fMiib. Divines ordinarily diftinguilh of faith; 
There i* an HtfiMicstfsUb^ which is a crtSting the word »- 
* /4riiv{,bntnotao«ai^r««ii^ofit^mif^R2;itislike the psJBng 

tbttftigFl a Garden, and obfecviag and fmclling, bet noc a fi<iw~ 
cr is gathered, fo in Uiftgric^tt pAith, the eye of the nnderftand- 
inggoctovertheWordofGod,and haihrome appri:henli&ns , 
and genera] grants, and intcllcdualfubminions, that God doth 
oot lye, bat what he faith is true. NevertbelcfTe, there is not 
thatqualicyofjuflifying ftitb iatbia which mikei the heart t« 


Chtti> ^dm^ bekeving. . ,v v i 8< 

dofc with the goodatfle of ttatb , and ta embrace 

^ 2.ThtttUtW0fuUrfiU fdM^ ^fitUb ^fmirACies^ to remove 
flionntaines, Co raific the dcad> wtiich bad fome Tpccial apd iai^e-. 
tfiate promtfe, and yettc war a gift beftowed on tbofe wbo bad 
fiofifch CO fave themidvei .*:Maiiy ;wbo: have ^ ^m devils^ 
may at the /4/^ d^y h €Mftmi$4ng thi devils i Locd« Lord, have 
HOC wtfro^jUd in thf n^mi^ ^ttfd iMthy-Mmmcafi Hit 
^0tfiU ? And yet. Chrift bid cbcgi depart , , iV)f» novi 

3. There fsl aariii^iiry^iilriwbicb batb io ic'foipcgrea^ ap- 
ptchenfioiiii'ofthe tmcbs of God; yea, and revereiv; aOemsi 
)reai«ridMmedelightfiill conrentaiions in the fame; yea, and 
ibme fraicfbllapteffions^and with aU tbefe, a Angular r degree 
ef profeffion>even!cd a ae^oos fiirwilrdii$(|e»anid nocoriquloefsi 
ibtbacamanmaiybe iDtheeye;of:Qcberslike:a tail $hip,.ao4 
ycc there is a beal^e in die bQCt<MDei.wbicb on the (uddcn. fiok^ 

V ThUtimp^r^ttffkitif ihoogb ioimaiiyierpeAsitbaodlei the 
ftme objeA wtili faiiingfaithiit i$ mrnpf riog;pi|chiabpQr C(iri|(, 
afldth€.promi{e»;ye(itf8 bcrioiiteliy^ a.o4 ejLtriMWly different 

' Icdotb nocidsffirfrMi Jc in're^e^ of fmintfitf .•ndegr^is, ^ 
nor in *re(f c& of ^xJ/ftf^ea.Or^dorai'ipii on^y \ (^ fqr ^he oiie 
is a living Sprit^ , and the other is a decaying Flood,) bat 
10 refpeft of fsrmdl nsittre alfo : The' ttmfornrj faith 
docb noc indeed bring all the heirc and fettle it on 

4.Tbere is this j^tfiifjtng 4itt/yitt/i>|/4iiiSi»wbi€hbcftowesthe 
whole heart on Cbrift, and takes Ch> ift anfeignedly to be Lord 
and Saviour. Now where there are fo many fores , it is not at 
gf eat\ltfiicolcy, nor an irapoilibility to miftake, error is many 
feld^ ( faid thePhylofophcr ) but the ttmh ijJingU^zniL there is- 
but one line to hit the mark, bur many to mifle it. 

Nay,fecondlyfthereis4 gre^t confimilitHde a{ one of the ex^ 
treames offaithy leieh faith U (elf;- Vi2. cndiiHty. It is ftrange- 
( yet ordinary ) tbac a man fliotitd make a heaven of his own , 
andaGodofhisown^and a Cbrift of his own, and a faith of 
bis own, and a way to heaven of his own. Prefumftion is a work. 

Klj. much 


^ thefaciUtyofirforiluiahelievwg Ch.it 

nmitiiPttfidhfmejh fttid« grdcd^elMttrt^ Kite ^tbkfi, very 
api CO finger cbe Kings coine, duc withevc a wtrrancBuc CO tbf 

ktm: H ftiere any 7W#i ^ftm^nc^ ^ fmtk? mimife^$mff$im mp^ 
dHfhrd.htn eMld telievveverime-a OMUriyia bpaoc^ t$ (bene 
any ;<f #«^ f^#4^ nvfiy, yw/fa ypfi wi b ai jae^m/ Md ^nr^* 
irjfif , at if Aenr weie no beffves c* be goi^ >. n^ fiow 
to be bewailed, Mr cttefoto be r^rned. 

Laftly , thefe ^e ea^e 4ni »# 4r# 4kft la r#»«#i»r apr 

To gee^ t Hcde fimRiiig koMdedgc, to 6*ry.>aeli0iM«|^ 
on tbe lif , aiMt Cbrift oir the iMgtai to fattboM a^m 
Goda merq^, Md Cbrilli deitb, and wiib: tli tb^f^i. co 
bare » betfc gtned lo* tbe woridf foUad of to. ibe tovt 
of finneit ' r^Mftd ijgaifljR 'ill lKMnl9> ta &ik off Mt 
profcHSm Tavber' ebeo eo- endMt wof (IteAoy labtc fo 

areac a cask is this f But co b«vt a miodc taogbc of 
rod I aad CO baft an uardcrftandinf bo w a d iritb- tbe 
ftrengcb o(^ DM^digbtv Md iowanfc ohmgat ia^cbo obc> 
dienct ot Utodl i iMi coi biw « wilk fmeciyt ctqearid^ 
8fld wttb an boly trembling, boiablf reoetving Ooft 
to bia ptifMi, and dllttt, aad bambig: ib« wlola 
Mi nod bod^'Oa Mm iguMt buo tha airoifa^fiilbai 

* . I 



J/m^hm -Jiiijm 


■^ Mibelkft. 

...... , 

|»,t|ie copMewtM of <^?>ma2jn^.<I«nfier.' 
and QDrpeaKable nifeiy* Jto (v|iich tjie' foiu is 

afliiTCdly oto^s^tQQs in cafe 4>f qhbelier. 
VVliy,iifiO Y^a Xij> Wbiit d*n^ if wjc Wicvc 

not? . , * ' . 
* ««.,,^.", there arc thicc fpccial dangers. 

on to this very day. Tbf y %ic aU wnV/r» ^;r* li* fen 0/4 1»^ 

C*ni/?^«^«Wb«l*wqr batli/ipt.his ppjtiooin that WoQd,»n4^ 
ilierefdie thcr* ^uc aM thy (loac^ i^ca^nccll^d,; tby /»*jj; ^f V^- 
IMw.*nd iiij % yf»ai/.v^/if^;. W^ *'C^ and fp^ * fin cbcn <n4 
there, and agatne, cpramitted, «c. O how great is the volume 
of cMvh^ Otiipbex of jbjUB-canoot be nwnbrcd^wd^hc guilt of 
ihem cannot be conceived, if one fin binds thee over ]co bclj," 
Cqpd (^ I To .wbtc.fl^roijs qF vw^eanc^e luid horrible dc- 
|Srci;s and ii^irofiop*- af 1?^?? y W^ wwhdd^IVtb/ftns ob- 
Bgethec? • 

Yea, a^das .TWaiwaw faid in anocher cafe, Prov. p 12. ff 
thoHfeorneft, thvH al/^/iffiMlt^^ar^in fpl fay hereof Aou remain: 
ail u^bclicviqr) t*wu aLoqemuft anfwer for all thy Tmnes. What- 
soever ihc mraiifkl Sfylefjure of God «• whatfoever th^ h(nrrcri 
^f ^cir/^^rarc; whacfcMfver i\\t ^n^vfim^* ofthdt rvorm ^ce;whac- 
?oevcr the heat ofhelljUmis are ; Whaifocver the doleful fe}4rA- 
tipufromG^dis} Whatfoever<i»-fr the Law wf lies for /w, that 
maift thoucxpeft, who wilt not believe in Chnft. * O / if that 




88 the fnW\md dangeram wiijery Ch.ra. 

wrath was fo hoc, when it ( obliquely as ti were ) /# i/ an CbHfi 
(wbeicit hadtipui^hplyand felf-guilty qoality to admix with 
it felfe ) that Ytj^tm Utofs of U0JL, and cry ed oiKt«ff (7^^ cK 
How wilt thou with any patience,' eaff^'poflible qutetncfle; fu- 
fteine the exrteam wrath of the Almighty Judge, who art vile , 
and filthy, and haft a conficience with all .thy torments, to gall 
and vex thee withthe ftings of mirery,guilt$,9ad felf-accufati^ 
ons? tell me how art thou aBle^ what canft t^oufay ^how ctnft 
thou beare upbefoire the tord, .UM nibold arife, if he (hoold 
terribly arife to judge the natibns ? H^ is the Holf God and fnfi^ 
find is Tr f$e zrA Gredt in fawtr. What' fatisfadion canft thou 
bring, wh^re are tbiije oblations, or with what wilt thou jecon* 
dlertiy fejftothctor4 ?' Wbefrty tantt ehoo ileberj^^^ 
former (ins, to be no fitis ' or' perfwad^'the Lo^d^to il€g0iiiott$ 
to thee without Chriftf [,' ] t . <* 

3 • '^^y* verily, he will judge thtt as an mnrfgbuoits perfyn^ fik H 

thou haft not Chrift, what righteoufneife haft thou? thetie is «« 
kfi for thee to be acfnitied^ ^^y»^9^ hfetohfnveJ^ nay»'tho& 
Uttfun to h damned. - • •' • : 

jVIsrki6.i;. GpjoHintoattt^hevfottkandpreafhtUiGi^Hta 
ever J creatttre. 16. Heiia/i^eieiveth andiiafri^ijbott hfd» 
Vfd , tut be that heleeveth not JbaU he damned. ' \ 

John 3 t'l 8. . He that hlievetk nat is condemned already, boeaeefr 
he hath not Meoved in the name of if hi only tegotttn Sonno-wf .g^ek 
36. He that J^eleoyeth on the Son h^ith ever iafiing life f' and he that 
beleeveth net the Sonfia'l not fee tlfe^ but the wrath of god abideik 

Rev. 2« 8* 7 he fearful and unbelieving are cafi into the lakg ^ 
fife and brmfione. 
Obj. But you will fay , Why ? This is ftrange ! Why (iich 

extreame mifery for not bcleeving ? what (inne ii 
it? ^ 

jgl^ It is one of the greatefifins in the r»ortd, not to believe ("that is ) 

not to receive the Lord J cfus Chrift, Brcaufe, 

It is a Gone againft thcgreatefl love to the world, Joh.3. 1 6. God 
folevedthe world that he^ave^^c. Rom. y. g. But Qod cam-- 
mendeth his love towards UJ^ that "Whiles Xl^e were jet finnersfibrifi 

Oodihcwtd the greatnelfe of bis 4ove^ to beftowhis Senm^ 




Ch.t». rftmbelief, 8^ 

— ' 

MxA Cbrifi (hewed iht groktrnffi §fkii l^i^ t§ dj§ f^ m. Gf0Mt^ 
$r hv$ ( faid Cj^ift ) cmh^ manjhe^^tben t^ Uf d§wn kit lifi^ &€. 
Now for cbc L^d co finde cue s wj/ of SiUvatim^ and in love to 
oiu foules to ofn this Son of bis unco US| and to beftfcb m$ n h 
ffcomcilid^ fnd then for us ^like cbero who were eovited . 
totbefupper) we cannot come, we will not come. Othis, 

It is a fin for which there can h no nmiij forafmnch as it is a* 
a fin againli tho only rtwooif of a finful ibul. The fencence of 
the Law may be repealed by the Gofpel, but not ieontrn. There 
is no pltifter for the foul hue the blood of Chrift, which yet un- 
belief will not lake and receive. 

Itisa(inne which (as much u in it lies ) makes vaii ^"^ 
and vaine mM tho Covomun ofGr^ico^ turning all the good- 
neflTe of it into nothing , and all th^e truthes of it into, 
lyes 9 and makes the Hood of ebrifi to be fiod m vmm. 
Hi $kM Moovoth noi md^ot God 4 /y4r, hcnufo ho ^ 
letvotb not tho roe^rd thnt God gnvo of • hU Sonno , i John 

It is a fin which diroQlj nutrdors tho fonl : becaufe it doth wil« a 
bkWy hold it off firom Cbrift^ who would upon believing pardon 
and juftifie and fave. 

All thefe things beine premifed let us now defcend towards 
die ttiall orevidences of tmefaitbinChrift^wberelbefeech you * 


I ' • 

90 Kttleffortbedififivtryeff^b. Ch.ig.Sea:.! 

CHAP. xin. 

RuUsfor the difceptry iffakb. 

I Irft, foine Rn/*/ tf ZMvSim, for tbe mitnoer of 
y evidence aod teftifyhig offiiith, tbtt 7011 miy 
2iKtitktthtdt<tivwd<by fr0f»mftUm, not ftrjtUjft J 
7 bjr #rrfr nwJiJoivtltN^.' 

F Scctmdiy, /imw /jw/f infiMMt ttftnic fjiidi , 
u tbe Word of Gm dotb rteirly fcprcrcnc 

The Roles of difcovcry and fbdiog out faitb , wbich 9tt 


"^Hcre are fome things nithont which faitb cannot b« in 
the heartland yet they donotneaflktilyaDdiafallibly 
eondndi that a man bacb faitb. 
Tbey do well diflingaifh in the Schooli 'tiviit an AnticnUmt, 
and a Caafe, a CMufe is foch a thing u is before the cBed , and 
which being put » the efted altioii pot, one will notgowi^ 
ODt the other ; Bnt an AntteeJknt ii thit whicb mail go be- 
fore another thing; yet it ii not neceffary that if it be, 
that the other thing (hoald follow. The ri^mg cf tin. Smtm is 
■ eimft ff iL^ , and therefore fhiswiUalwayes hold; If tbe 
SiiffUt. Sonne be up, it is day ; Bnttbiinow; Lenriiiitt^'a (or fhoatd 
be) an dutfetJtnt ta freftrwitiu,'tt ffaould gooefore it, yet i| 
is not an infallible troth , that every one who gaioes feara- 
iog , lh<Mld enjoy picftiOKnt : Tbus is it la tbe Mtmrt rf^kk. 


CiuKSed.!. Rnkifw the tbfi$very(f faith. pj 

There trtfome Aftfeceimn^thtiCBH feae things which nmft 
of oecefficy gobcfore faith , yec they alone do not formally 
and affurcdly conclode thai a nan bach ftith, as for in« 
ftance ; . 

A ipan cannot Mavi h Ckri/t, he cannot receive fefm 
Chtifi with til bis heart , he hath feme Infimcst evidence of 
Chrift, be maft have fooie kpamUJge ^fCkrifi^ what he island 
wbac he hath done, or elfe be camot cake hiBi to be his Lord 
and S avionr > Yet thk kfiowMg^ doth not infallibly conclude 
V^fliffiffg ««i fMhipf^th ; for as mach as the Devils and Hjf^ 
tritumvj fee ftiochof Chrift^ they may have a high degree of 
tntelkdaal apprehenfion. 

Again^ a man cannot by /«jsir/ji^C6ri/^ CO be bis Lord and 
Stfrioar^iiffiefltbe bathfame fimfiUgmjfe of his ftoliil condi- 
tion ^ our beast will not look towards Chrift , it cannot coa<» 
ceive ofhts excellencies, nor of his ownnecefficy, antil we 
ftcl our finfblnefle, and loftnefle^ and vikneffib ; The wboU 
neither mej^ nor /##^/«r 4 Pbjfickm^ yec a perfon may be fim* 
fitU wfkii frifkt ca9$M$imt ; be may not only 1^ the light of m- 
/iirrM/ir^#rfftf# apprehend {ome broader and ftirrtngeooritaicies, 
botb^ miy by afmarcandfsML^^'Ict in by the AUmfirj tff 
thi^^d, dircern heaps of wtokedncffle in bis Itfg and b^^rt , for 
wbi<!h hiseonfcience fflay<Kng him wtth wondecfolly bittserac- 
ctifaeions, and yet fiich a perioa (pol&blyj may not rife from 
trotAle'M^ 'faitfa,asis evident'inY'^i»and.^iii4tt4 So.(henre- 
membe^'tbts, fbat in the leirdrirfgSiandtriaU for /li>ttE» , yon 
do not cohcl0dethep*#/fai^ gfihe Wi/fitora the e^wtmonan* 
uceJents •ffMh^ for as mnchasfutb is bnc a contingent con- 
fe^ent'of themffometiflMs it doth Callow, ibmecimes k doch 
not. Ak m il#4tr^|[#,-fobietitnn it doth follow t the motion 
v^hidh B Mfiade , md (omcfttacs it dotbnot; (oxi^t^^tkpng 
^Y &$^fo0ltno'l^%Jlb^iztAh^ Sometimes it^otb^fiolloor ^mm- 
/^^^, foiieietifnei itdocb^noei lomecifQas ^tc <doth **foUo^ the 
fftischingof the fVovd^ and yetfometiffies^rt doth ^not*; (oz mS 
4mve heof^^ fetffheha$bMMwd,^idthe Apoftie^ Rifm.'io. 
fometimes itdotbfo^weh^iiM^>*^> &tyd timtari exciimidns ef 
^he Sfirit^ aitd fomeSmef ' it doth nor. 

2. th^re itre (bmetbifl^ ^\^fiu$h sn^ <lsiA-fr«tv^r, yec ' 
liccaofe it doth #srfir#(W#iWaa^iiM9»#ir a oian therefore mnfi 

N 2 not 

9» KnUsfor the difcovery of faith, Ch. 1 3 .Scft. i 

HOC negatively condadc frointbe abfeQceofcbem,theabfcn€t 

i>i faith. 

Yoo ktiow.tbac hdy and fpifittint jey^ ic is the fok friiic of 
faith, therefore faith che Apoftle, i P^M.g. Btluving^ j4 rh 
jdfci with joy unfpiMk^th andg/^hmi.Tbtrt is, nothing which can 
prerenc to che heart of a Chriftian , fuch A^li caalc of;*; » 
f^iith, fuch aGod, fdch a Chrift» fucb a love, fuch a biood.ibch 
a mercy, fuch bappinefTe^ fuch unmixr, and proper, and futa* 
blegood. There is a carftMl joj wjiicfa (parkier frora che cop 
of pleafure, and there is a giifiering ;> which cbc raies of 
gold may produce, and there i» a beaftlj \oj , which, the ful- 
filling of flnfui lufts may fend forth, and there is a fi4fiing 
and tranfitnt /#/, which cheprideof bypocrtttamay dare out, 
hMtf^wni^ and weigbtj, and My^ and f$a'0^ttkd ffiirimMljoy,whiA 
is a well grounded , and not to be repeoted^a^^edng of the 
' beart, cha c coihes only from faitb:Yet it comes from faith ai a 
feparable effed$ look as trouble and forrow is « Contingent ao« 
tecedent , fo cvn in aSu imferdta^ttwjoy is« feparable ft oic of 

* faith. 1 hough the branches and green leaves do fprouc out ^f 
the living rpoc only,yct this color doth not appeare at aU times; , 
Tbou^ the blade comes only from the graines caft^into fbe 
«artb,yetyoQ cannot alwayes obferve the blade. Tboogb 
the fltfh and natural complexion flows only from healthy ytt 
there may be fad occafions» which tbougjh they do not ex* 
tiDguiih healtht may yet fowie and blabber the complesion. 
So even the beleeving perfon may fo^mettmes have a tear in bis 
eye, an handkercheif in bis band, « iigb in bis brcaft^ and yet 
bave faith in bis heart. He may fif dawn in mJIus ^ and f€€4 
0H ttdrs^ as i>ati^did» and for ail this be may. be a true belee- 
ver; HeLis net alwayes able to ^Vthe caufcs of his joy» nor 
10 break through the contrarieties to bis faith , nor to re- 
move the qualhings of bis comforts. Therefore when you are 
sorry yourfrlvcs about your fjir^^ dp not make a negstipe $m^ 
ferenee (torn ft far ^t It evidencij* 

3. There iare fome things which /4#/<i cnfy d$tb pr^dtM^ not « 
as ifmUMlfrcpirtiejy but as magmfkem teBimmtt. 
The moral PbylofopbersdiUioguifh'cwixt the efiSi nnd 

\ nBs of lUgra/itj, as it is abfolntely coiifidered , and as it is r-' 
mimntly confidered^ being raifed to migvificenc^. To give a . 


Cha9>Seft>i> Kuks fir the difcovtry&f faith. 93 

fiircbii^tccordtng to cbe rales and ciroimfttnces of morality. 
even this is an ad of iiberaiky, but to boikl a Coliedgeitbis is 
HOST an ad oiUbtrAlh} grown into the ^rtdt/teffi ^magnipcencf. 
So is It tn the matter of faiih, tbere are (omc fruits of faith which 
come fromic, atfolMfelj confiiUred according to the vifai con- 
k ilicDCton of it.*. And there be oiber/nvi^i which come from ic 
^ #iiEfjivir/^ cbnfidered ; faith is come to an height, to a ftrengtb, 
when it fends thefrf forth. Thoagh a child cannot bear a bur- 
4enof an hundfed pound weight, yet he can delire'the bread 
and fuck \ the bearing of fucb a burden belongs to ftrength , 
and yet the very fucking fiiew^ chat he hath life. Though 
a Cbriftian be not able in all ^efpeds /at all times, with 
all moderation and (ilence,. to pafle prefcntly through iverj 
4nmff ^c9$nr0MC0, which (hews fittngth ^ff^tb^ yet his bearx 
may moft sftSi^maefy eling atitft Chrifi which (hews the frmh 

jtffmr4mc0 ii a fruit of an ecninent faith, and fo i# a more ha- fruhsT^^"' 

^ hhmM fifJ^4tjh^^ of ^Ut Mmiffi^n^ and confidence in all e» 
ftates & coadittonsjind 10 is tjiatmajntsnance of thth^Mupon 
Gods fr$mfij in thiitmii»f firing cMtr4rieiiiU No^ks Di- 
vines Ihould warily open their lips, fo fliould you mfelf diftin» 
gai(h of the evidences of a true fai|]}>fonie being ( if I may fo 

. . cermc then) ^/ra/M/. and others being#iisMf#if^fome there are 
which difcover the /rivri&, others whicb. teftifie the ^nugthof 
fmki It is one thing to (hew unto yoa the frofirfUi of a 
sMif, another thing to Aew unto yoa the prcpertiei of 4 firong 
m4». Many a poore Chriftianhath been deeply gravelled by 
others and eitreamly afldiAed by bis own fpirit for want of - 

this diftio Aion .pf tbe properties of faiths Becaafe be reades, 
and hath beard what admirable |n4(ingularfFuits^andeffe(!(s 
faith hath fent ouc-as A^Hrsnco^^tiA fuU a^nrMncOy and witti 
theie towt glpriotaaSsoffoif-di^f^t^s in "Akr^AAm and his 
tP^ftaig^i^g 0mhr4cing of a premifi againft which both rtafon 
and ^/#» and n4inro might have difputed and urged. O fay 

\ « cbey, we have no faith, w4^r4^.^ns/ faifk wrought fiviSr^/zwr^iic^, 
removed all ^ggeriag$,0iir hearts are ftill douitini , we can 
kardly be perfwaded^we reel and fiaggec like the waves now 
4H1 the (hore^and then inftantly off; now we beleeve, anon 

) ve. let go our h<Hd, and dou^t i And hence they uncomtort* 

N 3 ably 

5^4 Mfifrrtbe difcovtry offatth. Cfa. i ^. Se&^t 

ably conchide igtMl their ofwr fotsli , the ua«r Mifmei «f 
/^itfrfreita thti^a 6f femt pirtietitar stAmtmnttx^ffim 
€f faith n6t abfohicety^/«*ifr,hitoff«ib « Sr^^ 4i»4 m» 
^eMniif ripened: w^sffmftnot contlode negatively, from cht 

degrees CO tht fci^'l : 

As tfoneihould cofnchide thn hebathnofilverinhis porfe, 
becaufe another hilth a bank of man^ tboyfands $ or -that he 
hach ho liegges to go, bectofe He'ii not fdfWift as Afubel^ of that 
tht Sparrow flies not,^eead(e tKCsnikK moliot up tbtfaeSiAioe 
with the ^)ig|e I ot tbit a (fhlid is do nMn, bMBtffe he cMnotek- 
preffe the ad!s of a ilrOng mkir. 

4« There afre and will be A^my ittfr^ri ^amectidiiee lo the 
imfih{etM mSs add /rl^i^z < /aiI^ » tiPOewltbAaddiiig fiiifi be 
tririy in cbtfobl,ithdwotfcsttkre.' j^<i///i» tbottghit baditlK 
freheMt^ceof^her gr^e^xh f^^ of its vf^tt , Ibeitigthe on- 
ly Embaflfador (as it were j of the foul to Qhrifl , yet it hadt 
Ho frivitidgHhbyc tbeiti in regfeS-of the fOkfa, ((bat is) in re* 
fpedt of the ift atid woitings of it chetf ; ^bi« look «s every 
other (?r4^r hath foffle brotbtr fkmcxxl^ttc&ftuffifon ^pofite 
to its particohirM/i^#,ittd }ti^rlfeNi/iirv4dMigfi; So^ren liiili 
it felfhatfa ihM^ity,affd bfibdtef oppofing k, both itiibe 
quAlHj , and in f he fevenil txefcifingi 0r Mif^gs tfit. tbttt 
iday beflame Of the lihierah.Md a bahdivith fliikii|g,«dd4i ti«e 
trembliti^iiidafakh dfdotCbdiljg. 

Yea, if iity gface hath'theb^fdrieft of a<moft<general Mi 
ftrong 6ppontion,fben!i^ithisit,it beitog a grace^of genaMl 
help andtife to fetch in ntore grace, and mone ftfengefa agiioft 
all finhe. N€% ih bur trials for taith. It will be with qs as 
^wich the Artificer, in his fearch fot" the little raii^ of gold ; fit's 
true, be fhalKfinife' mdirfa droflebefc andtbtFeiand. yet if te 
can fiiidra very Irtttepefcre of gold, (though amidft an heap 
ofdroflt)'he will faV tftisisgold, and will precioufly efteeoie 
of ic'and lay it tip. So v^en we are fearching our hearts by ibc 
fight of Gods Wbrd for true faith, witbodt all doubt we ftiati 
meet with liady doitbtMgs , much unbelief, ^et if we can 
firtd^any Ohed^grtre oftruefaith (wfaiebiisfQobe frecimjektn 
gold) we may not caft it alwiy , becatife ft is fouvid amot^ its 
contraries, but we muft chetiih and effibrate ICi bei^alrfe et»e 
toucbftoUie of the Word faith approved it to1)e a precious faMi. 


^ -« : 

Eoc Cand mark tbb) we are not able lo give you any evident ^ 

ces of faicb , or any other grace by way of abftradion, boc by ' 

way of exifteDce, (that isfnot jwoat may difcover faith in a 

notional and the mod fingularly conceivable profelfion of it; 

but (och uftiiQoiite yoo have to difcover fiiith , as faith ia 

BOW abiding in (infal perfons^ who choogh ihey may have 

triie faitb^ yet as long as they live in earth , will have many 

things in them contrary to faiob, A double con- 

There IS a doubfe contrariety to faith. ^i^f. 

One is n^ism^di ajpdtbis mocc or leffe will be in the foul of 
any beleeving perfon , tell you can utterly uife the hearty and 
ejea^nebytbe alceration of glory.* So long as we have 
pflf and ^irit^ there ^^$11 be a cdhfliding 'twist faith and mt^ 
kiluf. As there was a mixture of j^ and/Mrra13l^ at the ertSing 
rf^ Tmftle. 

Aootberis ^/yranril wben^.maiiiiettber dpA, oorwillbe* 
kevCf be natbecdotb <accept of Cbrtft, nor wiH iie h^nfg Chrif 

|ji Higfif§0V$rbimytA^ be UkiS huwtbflgiving canJliiitm^l3m\%% 

fearful eftate : But though the contraries to faith do arifr^ 
^c if f bey bei^ Jtffrmd^ yet if tbey.ber^#J;We mnft not 
co9clade jtbatwe have oofaith, becanie of ibe oppofition, bac 
nj^^ar ^muowt felvesi.ftbatwe hmveit^ \becaafe of the ^ififi^ 
4m^rf9mu 4ffofitim. We niuft ijlot conclude againft £aith, be- 
canfe <if4>ppo(kiofi inward ocoatward. 

Tbif ineqnality of aAs eooctudetnot an abfence of the \^%\k . 
offiish. Diftingoifliipf , . ;. r : ! . 

I ^{Cldkal bahira. 

2^. A^^l fixecdfiogs , wbicfa' are , ibmetinies .more^ fome*- 
tMca kftr, fometimes clear i iomerimes iocerrnptedyfometimes 
flic foul is .firoe^roJiiett rues ot^rcfled,;and violently ^carried .by 
tooifSatton to mis)fid|(Ciihe ^condititon. 

T;he xdnfare of ounftith maft. not be allowed , \m is given . in ^ 
fhe cimepf^WtriD^tiao andf^affion, &:c* I f4utri»mj,haSe , 
Pff^mr^Ii5.^ . ' ^ 

Otj. Eat you milhf^ we grant all this ; Bat bow may a man : 
iKiiow that his faith in Jefiis Chrift isatttte^nd^livelyfailb* 



96 S^tteiifdirMeoftd lively fiiih. Ch.i^.SeSt.t 




of atrwff^ithiH'Cbtifl. 

Things. There arc fobre things which will cletr this as a livdyte- 
ftimony of true faith: If we can prove, 
>' Firft, chat love is not feparated from faith. 

secondly, that there is 00 belcevcr in any degrees offtith^but 
he hath a love of Chrtft. 

Thirdly, That there is no time, or ctrcumftance in* 
to which the bekeving foul is caft , bat dill he loves. 

Fourthly.that no unheleevinfi heart can^and doth Jove Chriftt 
I fay, if we can prove thefe foure conctofions, then ic wiU be 
nioft evident andcertaine, that the love ofGliriftisantnfa^ 
lible ArgumentorTeftimony of a troe faith in Chrifl: Thus 

I . Xa w is noi fifdtAttifrmmfmtk, If yot peroTe the Scrip- 
tore, you (hail finde cbcm go hand ia bind. Gd. 5 . 6. fgr 
in Jifms Chrifi miibir tirctimciffi^nwmhti smj rM»f , n^ umh* 
etmeificmMtfskh ^bkhv^rkfhUw ^ (that is^Cfhrift is ooe 
mine,bten(eIamaJew;noriabe iiitae,beainfe I am a Gen- 
tile ; but he is mine, bccaofe I amit Biltevtr , and iftOfFmiik 
in him be true, it will ezprcfle it felf by In^e. 1 TheA !/». 
ToMT W9rl(9ffaUhy and iahmr pf Uve inomr JUrd fefm CbrW* 
Faith 4ndhvi are like a warm band $ fskh is the band, tnA'tH^ 
is the warmth in ic $ fsiih cannot be the hand to cake Cbrift 
but Ipvi will be the warmth to heat our affedions onto Qiriib! 

iTfW. 1.14. Tiff graer §f cur L§rd^as^ ^xwdingmimndam^ 
vpitl» f4Uh4mHm "^UcbisinGbrifi pfm. Fmk Mnd lave w 
like the hosband and the wife, and fmtb and Uvc are like the 
iMtber and the daughter ; See 2 Tim. 1.13. and PhU. 5. An4 
ipleed it (lands with unanfwerablereafon, that faith and love 
cannot be divided ; for as much ttfmikin Ckrift, 

iFirftireprefeots the abfolote and eflfeftual caofe of love to 
Cbbift. It doth fee fuch a meaforeof goodoefleand mercy (rom 
God ihroogb Chrift^and fucb a height, and dqpdi, and breadth 


^A.^.$edt.K SiguesiafatrHe4mdlwdyfialh» ff. 


of l6?e to w in Cbrift, and focb an exccilcflcp of boly pcrfedt- 
ons, and amiablcncflfc in Chrift, which drawes the foul wicli 
(faro og t tfefttons of love caChrift agatnc« 

Secondly, iffaicb might be withooc loye» then a perfonin 
Ctirift mfgl^ be An^uhmd-mutmuuhMt forafrnDch at be ^ho 
iavtsft9ttlH Lard fe/m Ckrift^H^Scc. hat it 19^ reonftroui 
wickedndTe to conceive that a beleever in Cbrift (hoold be 


Secondly, there is no Mmer in any digret cffdtbj bnt he ^ 
hath a love^ of Cbrift. The ^Mk^CkHfium at well as thtfiroH^, 
the fl4nt as well u the etJar. The Father 6f4 child who cryed 
xmtfl ktiafitiilp mf imiilkfi M well as Ajn^abam tbefmber 0/ 
shefaiihfmL ThoCigh one Cbriftian may produce fome teftimp- 
nies, which another cainnocl thoirgh eytry one catinot hty with 
74W. J40$fmllj f0rf»0uUJi^ fQ9 every one cun- fay with fitter 
w tuen Chrift demaiidcMi of iiim, Sifmrnf^^off^^u^ liwfi tkgn ns^? Job. ti. if. 
He faid unto hiaa, Lmrdthml^i^mftMlthingijfhou kj^mfi $bg$ I 

Xtt^ Ithicdly, wbacibever )?ririri $be Msnfin^ foni is caft into 3« 
when it is in death, in flames for Ghrift,ytc itctoloire Chrift 
when it is under thexrowd of rtDptaiions,^ whetl1f^ is in the bit- ^ C 

tccdayesof^efercion. When the Skirmiih of reafoningi do' 
pcevaile upon the fonlfo highly and ftrongly, that the heart is. 
ready ioconchide againft it lelf, that God looks notdnir,* 
Chrift will not be mine, yet even then however, 1 hvi the Lord . 
^efmCkr0JloyfC him,thongh I can fee-no fenfible teftimony of 
iove from him,ffly heart is fttU towards him, he is my Center and 

No meerly sM^Wi^fff nj ^9^ can leve the Lerd Jtfm Chrif* 4* 
Tar|Wha(.i>i love ? Love (yon know) it is tfat f^tfti^ dni tra^^ ^ 

fi^ifii rfihhim.i his focb an affe(^i6n as ii;ftits the, fohU tti^ 
Cbrifijfigi it is irapoiEble'tbac chisi (honid be' whiles rhc; 4ieart ' 
bath qo^aith; . So then iove of Chrift is an inflilHbte leftimbny 
oFfaich in Chrift. 

Boc you will fay this js ftiioge,that/#tfr efCbrOt (honId be fo ' ^^-'^ 
lively ap4fodifttognifluog4iceftfinoflyofrrirW4£ii», why doth^ 
nor many a WM\ yen, every- ^ man protefle that he loves. 

Beloved ; Whatmenprofefle is one thingi and what they sJt. 

O affeft 


.i ,i 

08 SkmiifffmaitdUvffyfdib' Qh,i^.$e&.^ 

ad^^ «i;d ipvf fORy bcuBOCbcrxbiiigt th»fmUimc0«fta9« h a 
i^ng^iil^D^ fr9« ibe fyietif€ 4§i8iM«fluvt. If jroor /«««<» 
fr«« andfincere, never qacftiootttf mucertay fortber, iffuredly 

<7^i'. fifit tb V is tb# (iQ»bt,r^ is k w« ^eBioa m mock as tbe for- 

i9«r,nr^^r Wf crvly l9v« Chr ift or ao . 

^0/ A vfoti jto 4i«Q<l fo •» cp4 of tbaC nialU If <bc lo vc be tne 

which if to Cbrift. Then 

Ir jtffill hfifi'tf tHT k*4yt$tm Cl>rijtmi/*j Nothiitg is MO good 

A)r ItHPi ffb^n Wf be«riU)f lovf : is woe k>vc cbctoirc it ioi bim 

W^o If )pvi$4tiA4 f>0( io Qin vh» lovss. «/dr»to« «t «^ «iMr , 

<(i»fiM 4»m4t t <a4 vhifb VJty tfac beite goes, «U AmII go thsF 

a. lupi^kf* ^*bsH^^^<^¥A Uwi«l)afe; if it be^^racj 

p(:tto(i f^nie^if^ b«t«nre lave it ^t#i«c ftrf^' «nd fttUn ; \ 
c^ej(r((.(i)ia.« 9i(li<4 fBS^tan anbelieiriag perfon oiay bave a 
t9<4b.Mt.b^Pf>(tMH*<9^ (Cbrift, ba npay narvcloufly ilefire the 
wHriis rfChrij^, pardon of (in, exemption from bcli^butfrith it 
i^ ji^rlfjc^ dravrci <Hj» ^t^« kMet isiaMMs tbc foal 10 adihtre i( , 
a|idj»<lf>yfJH»«^fel?MrtfOoiiChfift. *. ••' 

4tiS|£f^/iV>d-fV«f<<^: hii%oat§»4difk*r4mihvg, wIHch 
is 4<Yukf( fffifilSft l<pv«nl {^tramoiitt; O ao; tine loire of 
Qirift. kogwes 00 MM bat Cbf ift, and no Iml bnt Obrift ^ 

• _ • 


AUcfind mf I qf oiffr rfu« €Mdh is (;hiift Jefot is tbit Anri^^r 
^Mvingf^h^ Dmaef aififPgaifli of aMMMrn fm$kMd ofi 

fficiaf faitb, and ^cc^4yH%^t!bm9i«k9tQ^ntt tbeir cflfe^; 
a comm§mf4hh may device the mindc co iixigultr tpprchenflonf ,, 
np^lfle cxpc^flioi;^ »outV4^ c<Nof^Maitics,iB m^tcr^ ekhcr qoc 
diffip^lt or 4a|}gcrQ«i. . B«/3MifW.j6*f luiifca 4JWHigof^ 
opera^ipn^ U worlK^h^vv^i^ iio.6Jkc|f preqMifivefaid^ an; 
What's thac?Tbis is it,ic dotb change cbc bcarc^ and k ^i:t 

compaqioa wicjl; invaf;4,ii9Jii9f 0i» 


there be c&kc. cbingt which I will ihcv yoa abontj* Thlngit 


Firft, tV4f t"** /*'<^^ ^*^ fr^dnte a cb»ng«, there h a cwofbM x. 
ehanee' x. Oeeof the «*''i*'^'»»'''>'ch«»,''»h*naman one* 
ia the ftaMof <<*4»*,« now paffed <net to the (hte of /#/<f, one* 
itttht tenne* oUttukmtuaUn, \» oow Qrattflated to the ffate of 
gffctHiitn.ini AU (Change faith Snics for m tn/*/« Cbri/tf 
tk impmMtiM tf whtft rigk««tifiHSt in iu/fipftifit thaageth 
the ffate, fo that oat goilty debts are taken off. and ir# ire rt* 

' Secondly.Which ii Of the perfofi.tnd tftwebange if the altera- 
thm of a mJtn* naiore, f<W/«ir* k not oiijy < i(^/;M^i:r4w*, b« 
iti$atfoar4*fli^»«f ifsffi Heoe* Aefe phtafci, •/#«/. 15.9. 

W //4ft* rti* ishC"^- As the */^ <5f CW/f fc * /i^* W*** 
as welf as a prteifur *ft *rf, and as It i* * f /*»/? wf Wwi, m weH M 
tn*xfi*tiit/tUgiif6fdtki§tp$ci,ni»toit\ytSf4eq»itMt m 

to w^traiWttnew j K tsBot mihtt«entiMnggrm,( that «) 
tb4?ettt»whtch ddtb tfltereft a* irtt^Ghrtftaftrf bit betteflt* , 

lSi^\Sx/^minil^^> (tl«ris>fiiUh*g»*5« ***!" 

«od «.4 *«it <IoA^ 

Secondto . obferve»»i4» tverj itJkvH^ Vdtt^iSd/iM aHinBlf^ 
/rW -2 Cor y. 17. /f4«tr»iU hifiCyriff^iiii r>ir know 

a; ,i ^ Mn# mofMre, ( tha« » ) «*t a oAA li aWretf 
Shisifl*ratiffr«nK**nbf$ fttalflesi= irf Bfe inditi»«drts , aft o>« 

^/ whicfi-atrmibtlef et tttay 4tta?n^j ;** .** "tl^f.. jjjp. 'J 
ScSS^rtberway. Ict>«fe<fe.tfi» AJte^eddth «ot 




top Sig^sofatrne andlwdffailk. Ch^ig.Scft.^ 

ihtfirfi Addm derived gailrand corraption to fats pofterityi io 
the/ecand/iildm derives pftrdoo and bolincfle, therefore {leii 
csiki9i:i]i$$d{ningfpirit, I Cor. 15* it is iK^c'cwixt Chrift ind 
^ciievfrsias'cwixcarooc andadeadticnb^wbi^ hangsbn, bne 
batb DO life, nor fap : Cbrift bath rcaiiy nofocb members in his 
body, he is not like N^hmlMubn^K^^i iMf^f^tWhofe hMd u ^g§U^ 
and tbcfietpfci^j', for a man to boaft much of bis bead, of 
Cbrtii, p/g^ld» andyetbe to remaine a piece pf clay ; be co 
have a Qi^ure ucc^rly h^terogeneons onto Cbrift, this man de» 
ceives himfelf . For every plane , every graff tbac is inferred in- 
to Chrift bach the atiqpialicy of bis oatoie. Hence thofei^ho 
i^^^i^;s 1. 12. ace ftiled !Sf/f#t<#r/, tbey are faid in the next 
ver. 13. to hi borneoftkiWiUofGUi Now as in the natnral 
birtb there is a new forme > fo in the heavenly there \m 
a fopernatiiral and boly frame of grs^ci^gcnerated. 
* Thirdly^ No msn hsth a ohdngci n^turo hit a Boloover, Why? 
Becaufe no man batb graeo but from CkriB , and none have 
fkrift bnt BoUiVofs i Again, it is impoffible for. a man to be 
lovely m the eyes^of God wttboot faith, bittifanymanmu;ii| 
bayie acbanged andfandifiedbeartyandyet wantfaitb;^t£ni 
one ipfght I^Joyely in Godi^ i^ycs wanting failb, for armnclft 
as God Joves and del^hu in an holy hearts So tbtn this U 
moft cvideoCy that if faith goes not witboK a change^and if ^ 
very Beleever bath a cbangCiand no onbelfcvcr batb it,t iiiy tbia 
will follow, Tbeiefoce if a man can finde a change of bfs near^ 
|ue then batb the truth of ftttli. ; 

Now then CDMire^s there' vertue gone from Chriil to makt 
thy dark minde ieeiog,tby ftnbborn jndgcment yeilding,atid pri- 
lingchy prond heart, bo mbling thy filthy heart, cleanfiog th]^ 
bard bard^relenting and mourning , thy carnal afiedlom to 
be heavenly, thvfinfiilfoQi to be boly* be confident of thU 
that it is found nMtb« Thopgb (here be yet remainders of cor* 
niption, yetiftbeinclfnation of the fool be changed by gracTj. 
doubt it not, thott baft faith: Bntforfach as talk Ctf a faith 
which ftanda in oppofition to boiinefle , aitd pleafe tbemfelvw 
kkggracfUft ffitk^ infochafiiitbas batb no fociety or cook^ 
pa% of gri^cM in the fonlc f Q facre be facb a Aith from any: 
one of jBs« Afimkofy ifUwfr is as. propet a ^rafe u aa ko.^ 


Stfft^^ SiffitiofMtfmmdUif^y^fi^ ion 

9§d. V€r.:ii; 'jfwd'fwchamtffimi 0fjpih ht^jm^^^ ii^#/S«^ 
^n; ;# 4r# f0fBtfkd^tt^j»mejmlhfi0dik$I^N4m^ilf9 Urd 
fifwt md if tht Sfirk §f9m Qodk Do not abufe diy Cpiil wtib 
• coaccic of fmib ni ftf/kfic^iimi if choa baft M tki^p •fkutt 

\ •*^\\ \ I n il - ijii ^ 


Hiiriiy; t cUfd tryil oftisefikii in Oirift lefitf ii^tUr;. 
It wit/t0$f00CbrijltM^dim rihi0'him% It encficiche 
fool into t D<w fcnrice , it tikcf C^^ifi imd bim aidfi0h 
kfL$rd. Yon trad Om that yn$tMsurmgtfg0fi\ tovriikh 
feme did come, and there was the JTmi/Mifcntovtto :Mf < md( 
grijpm^hai ftmy^Med aniqtaii. .mm^maL drill cj^me to 
Ckria to finde a fcaft, bat few come to Ckr^tiiiUmh¥ S0^ 
$ir i Atf would coflM Qlkhr tktfsfhgmmd of bit iUed^ who 
flie the Amtkmtrmddmiwimt of bis Moid; tbey like Ck^ft 
the PM^.biit not Chfifr Che Lord. "* 

I will briefly flicw yoncwotbiiigih0.dearthif tfytt i^ Abip* 

• Brftiiio ooMUerce wiU^afacc^;of CbrklsoteUtJi^ 
beciofe'^i '1. \ ^ . /. 

t. His beast baib toother toid ;' It fattb ftt lip fome fibiie 
or other, or fene part of the world or other, ta whtcb* it gives^ 
Isrrice aa to bis Lord* He is our li>rd to whom* we give, lerw 
Yice»and hk (irv^mswinr^ wk$m%$d0§b$y ; Mow tbeonb^ 
laevu^ heart either fectes the worlds oroiK|s (iniie iir tbeloftt^ 
ehereofi Let tbecoomods of finoe and Cfacifl: comejiuo Mn\ 
endifliry eod ofiul coaspetitioa y let; tbe coomaiida^ 
#f profit^ otpleafiire, and Cbrift' comeinio competicion t- 
Now you ftau fee, that ibe.oobefieving bean will go efcerics^ 
JUftrd, it will-not beaf ken to Chrift, it prefers fin before biasi it 
wiU eaiily/«edfiiitae& iChliAs. Alpkateeio>ia ica^ ows. 

.J J • . * / , I . « . / , - . I ... 


i2t AgilMfi bis bMftciiiMt r*»i/%^Vi^,kcaaiioc ttkefc^oi 
(Ofi0eA, W%? becrafc cbt A«riMi9ii #f*C*rf/? m k^fy and 
b^mfimlf^ «ifit <lif«dt)r oppp^fht* to cb« fordid principtct igd 
aftfAi wr Md Wfl^cf of *n wbekef ing htart : k 10 a bardei^ 
ytt.itcff variciMMiiich « iicifl» to teafe but tfae report 
of tbe holy Um of Cfirift, Md of iM* poorer ind tockorky 
to oMigt iho inwrtcd mm, and tiic oacwtrd con?trfuioir , 
Pfiil.z.%.^Z'^i}Ukf ^j^^t H^^ finr £^W» ami MgMmJt hmm 
mimtd^4jiiX€ , vier. 3* Z#l ivi brisk thir tofub ^ftmimtjmAHJft ^ 
WMj their tordsfr^m m. 

' Fir trot, wfattbcr mcktd fnen wUl ftoop or tiO| G^/^it • 
"" X^^ in refpcA of JUfifftsthn , bat be is not cbeir Lord in 
refpcA of /^ppr^tsfhrn I Thij wii nci bave thi$ WMn tPjrMte 
ever thim. 
1* SicomUy^^irirpVf/Mwr sdmkt ^iCkrift 119 fo Aar X«ri; u 

Tkmim fMd| MfLmtJi waiAiygid^ Joliiiv aa 28* Ibc JScc. 
and io 

t« PaiikMi nf the Safier a/ C^/?, tad fmtttlf firamea 
tbt foohcoa »»#^|r/Ui|#flMai 

2: Aeiif^^i> J^rakes mkA Ckrift^ and tbaacfbrt Cbkifttfi cbo 
Oiiiy JcWaB^lWfOfiutb4> . ' . 

hk tM batb boagbnfs,aod fo paftdiianieotbecflairedoiM* 
nion of Cbrift; ?# ^rtb^Hght Wiiksf^ia^ft^ar^^mi^mt^wmtJuA 
the Apo&kv i t'fi&ri^o; 

Novr dtca cry^yoaur feltoi 10 das^vifaoiioy ode Land / mhf 
bretbren^ Tbns it is, faicb gives the propriety, andfkir, 
and di^pofitioft of our b'eartf and wayas to Chrifl^ 

Obj. 'Tirtraa^ before ureiaerrcalkd 10 faidtinChrift, wo 

S0t. Bit nowr bang uadv p8ttaiNrii"ti£ ncfa: narey: aoii 
grace in Cfacifl^naeibilirQittiyaebel againft> otbor LonUr 

Chrift, /that is) againfi all odier Loids wiiofe coaunamda ofo 
contcary taJehisCbrift; Oir bcartaare<bis, and our itfifhms 
bis, «M oar firmgdt. hk, %tk^ Qxgt' firifki mA fMmiffUm 

I % 

>leeving heart « ii will be afliaidf^ic will noir tad fSbKuxSm^. 





JmMm ^f ft is iooi!ber ibiog: ' sftme wUI fttr a^ ill ^tmf ^tond 
Gbfiftilocb Fcigfl is't LM^d": Itctt ic is oiie thing fdtthce co bb * 
ft coffibiCMiVrM fiofi^,ifiotbef cbh)g for cfaeetd ht^JhtfMHt 
tfjm. Not wboaffraks me^ but whotti I lovt andftrvt, bifis 
ny Lord. Wbcn . cbciieirt goes otf froffi Cbrift to iht i^no* 
bation.irid love, tnil baUtoait otrtf itetie cff fin f no^'fin it 
% £^il:Bttf iF by fftiCb tbottimil (Wome feilry to tEbA^fV^flb^o 
twugb iH .leA^itioils^ begtf t eke, chough thi }ii(bkAct^s ' of 
ctfrropt oicure 'break in opoii tbefi to riptttatei or to alieoate 
tby betrt horn fervke to Ckrift^yec imtdft all ofipreffioiilf » yet 
imder ili^bt tnorktand buffiettiogf, iod idtemiiHioiit byfintie, 
tbebetit cckjiteeJatlmowlctf^MLofd but Cbrift, ^^'Bitht 
would -cj^*^ biih rbonofv, J iove,bia I acb, add I ytt hact Adft 
fim If Uch yet I caohot tofli^ef * 


-SECT. V. ' 

• : • , . • \ " * i : * • < ' ; « 

{[pOtfrtkljr, a fourth tryalofink fatAti thtt , It mukfi th' 

Md baili Irigbiiuiigiilackiiii/tftkt ftaiHMiiomttr^^ 
IfelMithoafeuikle^erMtte,neMaofGda6f^fcm fili^^ 
true faich cafis a man quite: out of bimfelfe^ it fees my. 
groQud of confidence and excellency fcooi' any tbiogin ouc 
Faiclihath a double afpeft, i^ One is up^nut, 2. Another a doabk:tfpca 

U mppn G^d ^dChrifi : \Nbto jf^br fooks i^tt^ii irf#» ivj , alas of faith. 
icfindesnomacrerofboaftingintbeworld, foreitber itfindes^ 
/«s#/,w^hicb(bouldabafe our hearts; or elfe w^r/ipfii^/lfi,^yhtch 
flioiild voi^ om bri^,or ir4a»Axi wbiili Ai^Md Aiew" unto us .^ 

a»r^o3B0taceafi«depeiid\afics. Tb« Bvii irtiitftriififld^^may 
i:g|j^6uitfrf n* , and tba^fMif vofiirb' if fmd«s ttay tfilitte'tur ^iMk^i 
not iDinly'bBcasfci tr ii foOiorC, and dcffidiviafti fvtMVwf^ugbi 
to have, buc a'fo btcaufe vneihtve not aciAi^ai<edi tbe' ^vWigoif ^ % 

tba^ gc»od widi fift vbaakii or mk hnt ii96 imprwcd itMc g<iod 
uxxte. admKage aa ife aighe bite done. 


104 ^g/m^^tmemd.lkfUyfiMi, .g ba.g,$c6ld 

When fMkh Uok^ tifward i« g^l mntGMifi^ .(bcnr u feef all the 
cpi(resoftUoii|iKrcy.,M(l or all oiu^ liappiiKfle; tbavc vie 
l^itRfiaCriiwcf ; w^y, &UbfaUh»€l)f i:A<i& of.this iiinCki' 
litii r . } l^aff ^ cigtt(e<H)(hefle ? w.b^W ftith Kai(|iy tb^ ^aiife of 
thi$ is iflCbfifii mtrits. HiKVC wc any gifij^^nf ii^^n^Uf^^y 
reiqembci&iicc fi^ombcavto ? whyifaitib |aic^i;tb^ caufe of chif 
is on||){ ill ;C>ri/7i ^/fi»4. ^H >bac I .hay« is givca *me, apd t^e 
cyju Jcp <»f aU that, givifligfci? vcci^l Ji0|»trof p^r f?If,fp ihac, the foal 

by 4| ;2;r^^#-; . Ail I bare is tbiw, mylKea4 my ^^U^, iny UfCf 
qay bo4y, my foulj all cbinc ; If a^y loYe,if aoy pnercy ; if aof < 
CbfiiJ, if apy, ^afc,if any, comfort, jf any ttrcogf^ , if apy Mn 
ftftnpfTc, if jipy pwffoiripancci^if aigoo4:ii^k^ tf a|{<H)4>iWPrd. 
if %go{M} ,pft;4$io0^ ifa gppd; d^oug^c»!vby,^Ms^iVf,tl)09 
only art tbe caafe, I ^w Uft tb$ntb0 Iqufk^ ^htP^i^'f^ ' .^4 
Vfhatit thj ftrvimtth^i ibpmfi^M/dffiUa\§n/mchd99U ss I mmi 

Tboo madcft me» and thon boufibcdl me, and thou calkdft me. 
and ebon jaftifieft me, and tboa faveft me. Thoi^h fmik 
makes tby e^nditim bigh^ yet it malv^ tby pnfM hw : Tkm 
Jbmldfl tyf^itb^ tt noi high mimded^iut ftsre^lkonui i . ao. why » 
not bigb mindidf hecanfe ftaadiag by liith : Becauff -tDtf 
ftindiogoffyitbis.notofoiirfeif^, botinGodi botin Cbrift^ 
Fd\tb h xi\i^f49tJbtth€^^^^ gtice of beavca^tbe 

J«?gt'?iift^ heaven lf,,|bc ggitrnd, .syoft ttfAfcA.: i.V (^Hjhfk 

«" » 



!. • .. .■•' ' . i;'' . ♦ i- 


' :. 8 EOT. VI. 

54 T'j^Ifthly , trmfdkb if frMiifit/^ Jtmm 2. i8. Imttfiewtbi^ mf 

X: fditb by my «viri^^ver«a MT^^ »## 0#r /mlirr Abrsb^mym/H* 

fiedbf W^kif verfc ai. fufi ib^i$b^Wf4itb wr$0gbi by big wsrkg 

afld by wi^i vfm fmb m^ ferfeSi The Apoftie in 

AdouUe bhb. tbat Oaptec fpcak« of a double faith* . 

One wu a ۤiimnfiHfMb^ a (hadow aa it wert 9 which btd 
the loofcsi but not the lubftance i it waa a dead fatth^whtch haeh 
Cfte Inbs, but not the foul and Iife« But 


Ch.i9.ScA.5. SignesiffatrmMdlwtlyfM. 105 

Bat bow did ic appeare cbic this fmtb was Jk^i f did it fioc 
^sk ffitoy good wordsf yes, Cuch Sainc jF4w#/t It gave good 
word^i & frdtff id, niM 9 no good worlds ; It could lay to 
fii€po9re^tfjecl0d$bedytnd hje^nf^mt^ but. gafc nothing co 
doach or to fecd,wby? faith he, tbm mans fahk u vmIm^ (chat is) 
be hath not the true qaality of faicb , and it will ftandbim in, 

Another was a Hvily dnd jf^ifjiffg fsitb > It fasd in it the 
true nature and property of rairb , but how did that ap* 

TheApoflie anfwers,^; fV^h. You know that there is a 
great diffc rence 'c wist thefe twOf viz. ihcjMfiifjmg rfa m^^t ftr^ 
('§n hiforc Qod^ and tbtjpfi^jimg $fa msm fdith t^§re tin mrU : 
Tbat which juftifies my peribn before God^ts only faiib in Jffus 
Cirifii and chat which Juftifiis (as one pircicular) mj fiuib b§» 
f9f9 m^n, not to be a diddjbvn a tivinjgfuitb, is the aAing otgood 
v§rks* Hence that of PhhI , Tir.3 8. Tbis u dfitithfit fgj^ing, 
0nitb§fftbings i ^titbdt tbcusfirmi cpnfoftify^ibM tbijwbifb 
bdvs bttiiV0d in Q^d nAght ht carefHl $0 mimtmn go9d war^f , 
tbfff tbtngs ^^t^^ ^d fffifitdbU UHt0 mfn. Right is the fpeech 
of Saint AMgHfiimJiqtmmmr juftificMum chough M0m P^^^^^^'^'^^AmAu^ 
jmjH£e4ttdMm. As in a clock, the finger makes not the clock to ^ 
go» bat the ctock it, and yet the raocion of (be finger without , 
fliGWs whccher the cIocIl goes within. 

So altboogh works do not cmfe or infufe joftifying faicb « 
nor yet cauie our Juftification , yet they do deerly mini- 
fefti wbecber we have fuch a faich as doth indeed juftifie, 
or not. 

Obj» You will hy the vfotk of Faith is to look up , and to 
cooie and to deal with Ood only ; and therefore to breath 
out good works which refped men, feems noi to be any teftinKh 

Soi. lanfwen 
i« The Apodle there czpreflely diftinguiflieth the 
Hvfly and the dead f/ftb by ?»$rks ( as if be fsid ) it 
ii fo. 

2. There is (if voa will let me diftingntih io) as it were a 
double ad of nicn. 

On^ u pr$fir tind fp^fmsl ^ and this isciicumlcribcdtocbat . 

P bM» 


1 06 Sigrtes cfa trne and Ut^lyfM. Ctw i ^.ScSt. 6 

Hcf]hf€nfy emptaymcEie of receiving or prcreminginiiid tbroegh 

Anotfier i^ Grattf$ft^ snd this U extended ta the fending 
fdnb of good works. Not as if it were a work oflnuntt^g^ 
thfi; for ftteb fifidec tbe domg of good works under mtny 
comnands , and alfo the rewards of ibem under many pro* 
mifes, bnc becaofe faith fees alfo a fweet and reafonabie e- 
qtiicy, that if God be good. to mtio Chriftrl fliould be good 
CO fotht for Chrifts fake. And yerily^as the worklefle perfoii 
doth nor now own Cbrift by faicb^ fo hereafter Chrift will not 
own bifl) by ftiercy , depsfrtfr^m mt. 

Olj. BjBTC yetyott wUl reply, good works eannot be a fore 
tiftfmoay of faicb , becatife oBtny cvil^ men may performe 
them t and foine beleevers have not wherewithal to do 

S4t. I anftver. 

I. goad^^k^tMy be lb ftiled, either, Bird ^ m^erUBj^ 
beeaofe they are fach things as may d6 good. Secondly^ 
formiSf , being feakd with all the circuotftances which 
are required to naake them good » both for fptrituai c#«i- 
pfiUn ^ and Diifin^ scciftaticn. Now thoogh wick* 
ed men may performe works good materially , yel formal 
ly ehey do not » for to make a v^othfffrmMlif^oU, there miift 

be theconcftrreneecf aBcirCHmfiinwis^ At farfcn mod have i 
good' hisr$,Md a gpoigj^unijinA a ^miI $Hi , and a g^U Gkrifi^ 

I 2. Though every Bfhfver eatinot aAnally do crery good- 
work, yec kime good works or other he can do : thoo^ be 
cannot give 0i0is7, yet be can gv^frajtr^&c* Now thirk^ ^n 
this ye who have riches and wealtn,and profeffefiaith on Chriftp 
mA yet fcirce a pecTon, arpoor diftrfffitd perfon can bleffe God 
for yoJxfrMiifMlfaiib; nay^the very doing of a fmall good work^ 
foflDetimes doth even try all the faith in the fool $ a man doth 
many times beleeve befliallfarely want, and nqpoverifb his- 
eftataif he (lumld be rich in gpod works. 

« ' 

Cba3« SAy. S i gnestfa trueiadlkftfyfiiiib, 107 


Sixthly, true faith doth Jdfir^ And tniiMmr itfter hten^ifi : ^, 
H^lp mj mnhilif^ fiid the aobeieeviog/tther/? L^d imrfsf^ 
pmr faith faid the Difciplcs. I pray obferve • few cbings. 

1. That tr0e faiibbtgiDsinmaKpife, LiKe a childe at the 
firft, very tender ^ oc like the light, at the firft very broken* 
PrefQtnptioo being a wock or fancy , and borne with its 
firengch and perfeAon, ic is fiilty afliired and utterly confident 
at Gift Bat facoh ladder hath many fteps. 

2. That thoogh it hath weaknefle, yet it hath life .- as the 
fpark of fire, though it be little, yet ft is hot, and thoi^ 
the childe be weik^ yet it can fuck; even the wealjifi 
faith itt Ckrift will, be much about Chrfft, ic will be 
weeping at biftgraveiorwafliingofhis feet, or looking on his 

3. There are yjtt wumy hims vpatttiagta f^th^ AtoLtt thou 
canft not 1>e perfwaded.or not fully perfwaded, or not confUn^ 
ly pcrfviradea. 

,4* Ifthe/4«rAberrif«and living, it will bend after a rijing.i 
and that , 
Firft, in refped of its aB$ , of naiving , trmfiing , f^rfwih 

Secondly, in relpeA of its «f;rA 9 It would yet appnefaend 
more, and feci more of the communion and vermes of Chriflv 
All the ^aching in the world doth not increafe a fatfe and 
prefumptupus faicli , nor doth the adminiftration of the Sacra- 
ments adde thereto. But the living,they groW| and he mud have 
nore faith, who bath any • PmI would apprehend even aejk 
is affrebeneUA. The fouje which hath ttqe ft(rh , Would 
liave yet more viAoriotts yieldings, more fteidtaft enfbracingi^ 
enore confident reftings, dec. Hke the childe' whtdh^ucks. and 

^ \m 

J . I< »»!*■ •*».* . ♦* ' " \ 

.*■ • p;ti- ;*»i . ♦* ' . ?. . . ' .1 " .. 

p % Vect. 

L«JLk.. _S-_ 

f o8 Siffies fffatrue Mid iivtly faith, ■ Ch. 1 3 .Seft.8 ' 

-SECT. viir. 

.^ E ventblyi ttutfdith in Cbriii and a mfmrnfut hmrt fgr fmm 
\^ g9 t0ii$her, Ztch, 1 2.10. They fbaBUol^tipom me wham tbej 
havi piercfd, AniJbdUmaitrnfforhimdi one m9Hrti0$bf$rhii 
jmlj fenne. • ^ 

There are two things which faith will fetch up in the foajf 
one is lovt to Chrifi, another \%forro^ farfinne. There may be 
a terror withoMtfaUh^ the confcience may be crack c and wound- 
ed) hot till faith conaes» there is no furrow, the fOul i$ not al- 
tered Aor melted; that which roelts (he foul if kmiioeffe and 
awrrr/^and that which fees themis/^u/b; if thou dtfeft eaft 
an ej€ of FMh on Chrifi, that eye will have fome todrs for 
forced (inning againft thrift. You fliall findein Scripture, 
chat true hiesvers are charaderi zed by this,? iat they h momm^ 
0rt in Sion^ and they rettern vtUh toeefingi and fttpf/ksthtii, 4^4 
thej fomre ottt Asters bfjore the Lordi and mnheUevmg ferfons 
are defcnbed by he^rtt of^Jamant, of rocks rffioite^ by bard« 
ned, by unfeolible, by irreleneing hearts; The ttxt fiitb , that 
when Chrifi Joofyd on Teter^ he went ot$t And weft Utterly * there 1 
is a piercing vertue in a ir4ciomiool( from Cbriff, The foulc 
which bath been long humbling it felfe , and much m 
feeking for mercy, and a good look from heaven , /t u (when 
«ny gracious manifeftatton of favour darts down) even rofoivU 
int0 team never did the child weep more foberly upon hit 
reconciliation co bis loving father, then the beleeving < briftiaQ 
doth mourn in fober fadnefle, when bis faith gets to fee God re» 
conciled to him in Cbrift, he reades his pardon with teares of 

Tbcre are two parts of forro w« 

One keffentt^l^ which con(ifts in a /hong dtfftesfnrt of the * 
will againft the foul, for flnning againft a good 6od» 

Another is c^n/iivj^eMi , which cohfifts in thofe dreary ttarcs 
flowing into the eyes 5 now this is contingent, for when the 
bean is many times filled with tc«res > like Dsmdi tottte , vm 
k may fo fall OQi» tbac the eyes oiay be fiieii(«| fiich apt^^ 
ft)ns^&^9 ^ 



Ch.14. CofrfonforaUtmeBelenfitf* 10^ 

• v ■» -. 


SingnUr comfort for all true 

iF CO beieeve in Jefus Cbrift be the ooly V/§ $1 
way CO be fayed, then here it finftit^t e§m^ 

fori $0 dU trui htiivirs* Whac -5«fowtf«i«^« ^ ,« ,•• 
(fnktofwifdmi, thac I fay of faitb , 4^^«^^''»^'»»- 
Wdj0s dr^ ^sfis offlidfmumffi ; dftd mM kir 
fdfhf dri fidci. Shi u d tra ifBfi to thim ibd$ 
Idj h$U mpon Wr, W bdffj is $virj ont tbdi 
Titiimthbir. If chff be a happy thing CO have liv J^if #a f« 
99ttGid,{txA Odvid jaigtd it to be afepertatiVebappinefleJ 
If t)iis be a blefled thing not to be fended d$ Cbrifi, O how 
fweettyand greatly bicflcd is the condition ofabeleevingfonl^ 
which hath ged to be its Ged^ Cbrifi to be its buftiand^ twbed- 
vin to be its fortUn, Fditb and Ctfrifi! why! they are tbe ring^ 
and che dum^nd; they arc the wdy and the fVe { the foal cannot 
have foch i[^f«f as Pfriff^ nor fuch a bawd as fdiib'; fnch k 
mstcbMtCbrijt^notdKb n grace to contraA ic as fiUtb. No^ 
^letteft tbem tbj fervant defart inpeace^fer mine f yes bdvt feene 
$bf fdh^ioM, faid Simeon : He may cheerfnlly tay down his beJjf 
in tbe dnft, who bach by fiutb given np his foule to Chrift«. 

But to defcend to fome diltibft particulars' of comfort to- 
tbe foole which bcleevei traty in the Lord lefiis Cbrill, 

iio Cm^m fir.ime Seletverf^^ Ch. i4.Sed.t 



FItft, tbis is one comfort in the Text, tbd^ they ^9 in tkt 
wgj i$ heaven. Niinrally we are put of our way at foone 
IS we enter into tlic world, as/#^«f# as thei te torm they 
f9 sfidi^ (2L\i'D4viJi ^nd^tht way of fence $hej have net k^^wn^ 
and nothing kti us ia tlie ri^t way but faith j,for Chrtfi is the 
reay,wd it is faith which findcsa^ri^t It Was not PW//^i 
natural eye, hot hfsfpirinHMfasiti, wl^ich fpied the Meffiasx 
Chrifi is the tPa^ to heaven, tndfaiihu the tvaj to Chrsfi Sal^ 
vationMi^ the git^tohjeQ oi \\\t ireateft depre^ and indeed I 
know no oiore excellently dcijirable thing theni3od , in a^lo- 
.rioois untoii with whom is . the perFeoion of our ia vaiion. 
Now ,if thou be a iruc bele^ver, thpu artin the way tofal-- 

I. Not in a I7 ^^47 in a falfe way, bat in a true and d^reft 
W4y : liGod doth skill the way to heaven, if be faacb laid out 
(o fianers ther^^f^ ^aj , th<n teiieving U it , Eph»2. 8. 3/ 
graiie yen areJ^ehhreUfh faith^ Heb. 10. 39, l^r are etei ef 
ehem xeh^iraw iacl{^nio fer,ditio9»^ ht pf theeet ibdi- heleevn 
to tha faving ef the JenL j . 

2* Not in aa uncercaine, bat firme way; It*s an infalfibfe 

wav of falvation: Heaven is thea^ej manfienioi thy foal, 

if thy hf art be tbe true Udgi**i ef fMthi, i Pet* 1.4. To an in* 

heriti^eincerruPtihle and nnaefiled^ and that fadeth net; a»aj^ra^ 

Jtryedin heaven ferjeiu 

Otje(l.Tmc, chat may not fade away.but we may falltway* 
that tnay remain^ but we nis > be loft? 

Set. No fn^th the Apoftlc^butaf tbatis referved for yout 
.fo you fix^lh^ frfferpea umo thM as mercy and truth will 
keep vQur^ruon furr, fo tr,nfh and power (h%l\ keep your pec- 
foils mre. Ver. 5. H^ho a^e kfpt iy the peWer ef God fhramgh 
faith ttntofntvntion^ therefore he addes a word more / vVr. 9. 
Receiving the end of jenr faith ^ even the falvatien efyattr/mtltm 

Now is not this a comfort to a man^ chat be is in the true and 

iure way to heaven/' Every man is in a joorney, in a way; 

wicked men have their way es, but the end of them isbicca> 

<fiefle« and bell after all tbeir joUicies and pi^afiarca, ycc cheic 


CbrU^Sedui. CmfM fir -trite Btkevirt, tii 

Wfjffi Mre$tf fMhs pfdidth. But tbebekcvHigfoai is in tbt 
^^pfKfii aiul cbcrefom he is hii akM4y i^i^wetmfat lift, Jolm 3. 
and CO h f^ed. O vrbai i«. chisel am gaiog loitty God « totny 
Fitfaefi CO my inberitafict. 

^ : . sECTy IL 

CEcondiyv he^ff" i^ atiocher comfort tocnie bcieevcn, there 2I 

^is a nM dnd Utgtd exchdnp ^twixt ibem 4ni Cbrifi. As SimiU. 
opoa tbe tn^n^iA k^i^^ there is a mutaal refolancy of com*- 
mocrion? Tbe wife parcakes of die eftare of her husbind , 
and tbe husband (iiitercblngab|v)of the eftate of bis wifes 
for the perfoful union draws wkh it the tfmi mmn \ If ebim be 
^intne.cbmecftateis mine; So is it in tbo' fpiritnal cfponfiog 
^f tn!e foul and Cbrift byfiiichi Chrift parukesof our cftatCy 
and we (ball ^ partake of his eflate: He is ours, and 
ttl bis are otirs^ #e are bis-^ and therefore - oiks' ace 
hlu - '^ ^ ' . • • • 

This excbaiige confrfts in thefe things* 
I. Chrift doth cake oor (ins anddebcs nponUmfeif. Look 
tf the man who marries the woman, if he take her pcrfon be 
inctfl take htr debcsiand facisfiaion too .* So doth Chrift, when 
he cakes as to be M#ibec«kes oor fmnesttHbtobellif) How. ' 
CO bebisMiot by way of jiifar/;^ and inftSim^ as if our fiafal 
« noali^s wete cranfmitced from oar petfons into bis nacure » 
(O no, he never takes upon him our finnes to make his nature 
finful,)but by way of imputation, and of fmi^^^Bon. The 
fnitt of <nir finnei is J/»^«f#^unto bioi ks to^a. ^MBifigfnretf, who 
dotb prefent himfclf in <>nr(Mad,:t0 make paj^menc and ia- 
fiiifaAfOii. 'A% PmIMA'm fbiiemok contething bit fitfvant 
Omgfif^mSt y hthmh Vffon^id ihfe^ ^r owkPk^skee aught , fUP thti . ^ 
mfmi miue 4r^JVM^• So fmhCibrf/^to chepenicentand hihe^ ' ^°^ * 
vin^f^nt^ if thon baft anj^ goiUand debt to be. anfwhied' (oc 
wnto Godr f ot them «tt ^00 my^a(Coimt,if thon brfd ivoongrit 
my Father; I WtKmaktthe fttisfaMc)oto.the|]Cmo% ioc^^ 
mad iiukk'fi0fnfirfhi0^2Cot^,t9ricu Ip^hndpm rufSimiht 

cby tranfj^effioo s , It coft me my.hei^rc blood to nc^ndU 



« • 


119 Cmfirtfir^UtmBtktveri. Cb.f4.Sed.s 

thee to my Father, tod to JU; mmi$y* And ti Rtkikfh (aid to 
J!«r#^ inahotber xtS^mftmwu^mj f^^m^lm tin curf^ » fo f«ch 
Cbrift CO the bdcevtog loal« Why» thy finne s did tspofe tbef 
unco the cur ft §[ the Ld^\ but / wms m^ ^ cmrfff^r $hei^ 1 did 
bear that burden my felf upon the erode, and upon my flioaN 
df rt wero all thy griefs, and fonrowa boroes I waa womdfif^f 

thj trAnfgnJpans^ and 7 iv4i bruifid f&rtkj iniiimtiesl And 

therefore we are fatdto have redempcionandremiffionoffiai 

Novv what a ctmfwtxt this to a SiU^vtrJ^itxChnUt bath eaf^ 
cd htm of bis great debts, that he bath laid do«vn the price 
for bim^ hetshisfiirecy , and hath ditcharged and bach can- 
celled theXiw «/ Ordimmeifs^tnA hz^hhiuitm tkflumdwn- 
timg. Q^ »M» 10 Gbrifi (faith the Apoftle ) rec0neiiingthi mrli 

iCor. ^I^ p^ bimft^\n§f kmfmimg iknr fitm^ it^0 tbim^ marltit, mttimfB' 

ting timr trelfdffts tmt§ skim; what is the not imputing of 
finne,but the not charging of it, the not reckoning fot^ ic:^^-'^ 
And wfaatis it which t^ faith (mutthfm) trefbiflcs were not 
iflOfuted unto tbcm^as if God (hputd fity. let tncmga, I bare 
nothing to fay unto them, my Sonne hath (atisiSed my joflice; 
fully fortbenu Now, faith 7^m{(ouioiDdvii) Bhff^him 

&om«4*S% mmt mmt Wbm the Lttk mi wet tmpmeflmu. Yea, he ia blf f- 

fed indeed , for if the Lord (hould fingle out the rooft abk 
tranigreffoor for the leafl moity and fcmple of gnilc . and 
arreigne his confctcnce with a judicial and ftraigbt feverityi 
O how the fiaewt of the foul would flie afliinder , and o- 
temai defpairc of ever fatisfying fo great, and pQre» and in- 
finite a jufhce, would fwallow up the thought and imaginations? 
Till a man knows where to lay down his (ioful burden, his 
foul wiH be miferably afiliAed ; but now,if a miu kfUevts im 
Jefm ri^f i/?» Chrtft will tptke off hi» burdens;! will anfwer for 
tbee faith Chrift, I will /atisfiefor thre.. As T)mfiifyekc in 
another cafe, when (?»/«•)& prefentedbimfelfagainft the HoSt ef 
Ifrsil. LA ne mtms bean fmlt hcamff of Urn , tbf fervdnt miM 
ge ani fight ^itbthis Pbjliftum. So faith Chtift to the belee« 

i8am.x7.|t. viogfoul, be not deJeAed, donot defpawe, though thy fim 
bMnany and^c£it,yetlbave/overc0fne(hem>l. have dircbar- 
"ged them , my Sacrifice W)as prefenced, it was fufRcientj jc vras 
tlTcAuaUit WAS tuc^fodftr tbtf. 

■ Secon<i-> 

Ch.i4.Seft.a. OnrfortforidltrneBeleet^rs. 113 

Secondly, Cbrifi d»$k hfi^"^ kk righte9nfnBffi mpom m. This U t 
grett comfort co« fenfible aDdttnderftaiiding<oul,cbac tbcfc 
if a rightcoDfoefTc for ir^wbich it may Xafefy aod confidently pre- 
fcnc dnco Gods joftice. 

Thcfe things are moft true. 

Fi rft> chat we are by n^mr^ all of os wrttckedfinmrs 9 tb9 ^Mg itoBL I* v^ 
'00rld is gmity iffrre Goi. 

fgtd^ and will have comfU^t^ and full, and firfgB fgiisfiiOi' 

Thirdly »no>not oor hflgrgcts 8c ftrfirwumces are cgrnmtnftfi'MU 
and fqaate payment in the tyts ^fmnjufiict : all of cbem as j»« 
kirgm ia a«, and ^M$d by us , are bat impirftS txcgMfffcks i 
No man bath fo mocb bolineffe as is required, nor doth be fo 
moch asbe is obliged* Every particolar grace , tboogb it be 
of an kidvtnlj and iivm^ originsl , yet it is like the ftarrcs 
twinklingytbougb placed in the heavens ; and every dntj thongh 
k be a motion, yet it is like that of ^^c^i ririfik, which was 
MNitfJ^aiid luUied f hif ifing d^. So that if O^d /i$mld im» 
t§r imc 'jHdffmnt with the rigbt^oos perfon , even, tht rigbte* 
oofneilt that is in bim^ woold kiot be fafety and defence onto 
Hm. As a man that hath a precions lading, dares not so ad* 
ventare it in any crackt and broken vefle^o no Chri ftian maf 
or can dare to adventure the fafety of his fool upon the le«k- 
ii^Vieffels^and bottoms of hisownholioeflcor fervices. Thiv 
.very fmo^cf donhings which ftill mount up with ontflMmn 
#f fidtb^ and At grgffr 0ff!tSi09$s which ding to the root of 
oor moft tgMiwIf lov€ , and part of that re^k^ gf bardnfffe ^ ia 
feated and complanted with the frefbiS fpring effiftmffi , and 
monrntngf, and tbofe infinite and frequent iif^#nW|^tf^ , both 
of our fr^jersi tnd bimringSy and ri4dingi, and any kinde of du* 
tifbl doings , that we are fo (hufled awav firom onr devotions, 
by the invafions and entertainment of ftrange thongfats in 
the times of our devotion: I fay, tbofe and infinite ema- 
eolations or fpots> do fo adhere and ding about, and de« 
file oor felves and that which comes from as» that "{in pro* 
ceeding of pare joftice) we may caftdowft our felves oti the 

firoond, and ^i;;/(M'iiMr^,.mocb rather then to Hand at the 
mt^MAfUadfgrrei^ardi Botnowbcrcisthegreatllay tf a 

Q Be- 



bcl^cvthg ibttl, (wfaidi iiach trtily recmed Ckrift) that Cbrifi 

it , in which (he ifool ihtU ftand boMtjr before (h€ judgeih^iir 

feat. * 

Rom. 3» 1 9. i?/ /^^ chdffftcf 0f^Kr/h^llm4iny ie mdderigho 
' 0$$$. 2 Cor. 5 • 2 1 . i/^r 0ri m^te the ri^ktem/nefe 9f{jtk in him. 
\ Cor. 1.30. Te an of him in Chri/t Je/m^who eJGoi is mddt^nu 
nf wifilepfw; ¥ind rightie$$fmfe ^ e^^» }tr.2^.6» In hi iajet 
finUh fk^'^ fii^eJ^^d ifr^iel fkaajwt fnftlf , mtdthisisiift 
name rphitebj thej JbdB ' caB him, Thi - Lord our righttoftf-^ 

' The risbieoufitefle of Gbffft ia tbeitfofc called the HV£fr« 
^fmft ^^9dt R^m 8.17; becatt/e tc is it wbitb OoAhWi it- 
(igntd , tfid which God doeb aecfpffor mtn owe pftificatiofi; 
and iot^ and in wbicb be duch s^^mk wi fronfounte oi r^hti^ 
om>. Now in thw iies our i^mfortihas^ t^#«. 

1* That though oor inbereoc bt>Hnelfe bt iitaiperfeft, y^t 

'a.\ Thix as It is a fnS right^mfntfi , and every way anfli^d'**' 
abkl,^,fo icwma^fr^aiAf by(Tf«f,tobetbat wbidi ihould jnfij^ 
fihe beleeymg liancr. 

9« That 0«< Mdffi •f thMfigjhHomjneffoy «nd will clear any 
wb^bauif^ ' 

.4. Tbat, if b^ faith we h«f e i^kto Cbilft^ Y^n;/? 'do(b iflfa- 
mdtyh/hwhu ri^^off^jftmm^niothy ipSttinf^ it into aer 
pcrA>ii9 , but by imptemag k to OQt good ; It is . though 
nvtiofored into Qs, yei imf$ttfdmn m^ aAd God will tbroiigh 
k pronomict ns dear. 

M«WM«« ^mmmmmt^mBKmtmm^mmm-^m^m^mim^w^mmtm t^mmtmm^m t^mki 


■ ff 

1 ' 

npHiirdly, a third comfort to alideever in fefiis Chriftis tlris^ 

JL That be is in &iffa^rC9V0f$4fU tPi^ G^d : for t\it Oe^ 

venaiH is with £iitbin Jeiin€brift,fC wis i^^h¥Jhmdmdt9 

bkfHd (Ah is) t^sMihof^kfmt. 

Obferve t few tfaiiigs here. 

I. TtieCafmrnii/ giam (in^oftr and fevelatioii. of $r) 


Ch*i4*Se£b.^. Comfnt fur oBtnu Btkevers. 

if the iff St f 9fHimsl tstfime^g Uth9Ct 0^4 mUpmnirj ^ what* 
foever good t foul oia defire to ciempe it from mffcry,and to 
make it truly happy »there it if. 

2. The (^ovenmt •f Grsa^ in refpe^ of our eocrance and ad« 
miflion into it , is a moft grmomt s^d fpiritrndl^ and firmt tn^ 
gagtment of Gtni fhi9UrGod^t^A%o Derforme all the good 
which he bath there undertaken* I m\\ be a God unto you , I 
will fiiew mercy unto you, you (hall have loving kindnefle, I 
will giva you grace in allktDde^« I willnotrailetoafltft,and 
guide, and l«idi and upheld you, I will be a father to yon, a 
rock 10 yooi a SaaAuary , an alfufficiency, an ^xeuding f^reaf rr- 
iMiy/. So rhic if yos need afty tbingjcome ro me, I have it 
for yM , and do not fiear to eome , fori will affuredlv do yoQ 
good,! am ifillin^ fodo»r,for I have promifed it » and be yo« 
cofi6denttopofleffe,for I haveobNgedfny ftlf by Covenant 
10 pvrforma, 

3. He that Mr/wi m ^tfmCknBhsgnndhinfhfCwtnann 
for Cbrift (on whom he betecvei ) is the Miff^ngtr of tht ^0- 
pim^t, md hit Mood is the Mood of the Cov^tmnt^ an^ in 
faM alt «ll6jpr#H»jjr#i of the Covewitt art T04 and Aheti. Tf 
Aon baflfgi^n (hy ^«/#iir eo Cbrift , if thou hvXk lieftd^ 
thj besrf on MmS tf cboa haft truly rtcAv^d Mm td h thj tori 
tndSavioar,«RdMbtcd|sy(7Miis become $hy &<ril, andallthofe 
ample and rich, and congruous, Md bicfftd undertakings 'in 
faia Covtitarnt , che)F art all for thee, rlrou art eht mati t6 whbcfi 
God faith,/ V0iafwtly lufi^ mitey on him ^ and ro whom be 
£HCb« JUn f^Att not* kafoe dammhn 09tr bim , for he is under 
gftnoor^ and to whom he faith, i ^Vk krar t^m^ and heale him ; 
and g«ide%imvandkecp|hiit'« Thoti maycft go to all rhofe 
artafoim of divine promifesyas to chy own garden , and take 
of any (tower, layhold^onanypromife, relpeding thyparci- 
coiiF eiigence / and fay, thio u^ine. When thou looked 
^#wn inco thv felf , tboa mayeO? reade many wants wich wee 
Mi4 fed eyes, butihen if thou lookup to tht Covenant, thou 
maytft by faith e(py all chy fueipjits wich a glad heart. Why ? 
C3oddfdp«« (hygood.mto rtieCavenanfi and there choufh^att 
ftAairdly linde it : Doeft cboa read oi tuny nkeringgrnco ^ ofa« 
ny pardoning grdco^oi any enhrgpng go set y of any preventing 
jp*iiii»,Qfmy ^/Hffggrnco^ of B:(\y f^eforvmg M^npho/dlkg 

&^ 2 grAct^ 

■ -11 • ■ *■ 


" ■' i* . I. ■ i >i I, ■■ I „ , I, ^ >i mu 

116 C&tnfortforaU trueBehtveri. Ch.i4.Sed.4 

^^.....^ . ■ ■■■ II ■ I !■■ I I I .IIMll I ■ I I II I i i^ I ■ II 

gr^ci.oi any receverinf^ 4nd r^finggr^e ^ of Wyp4ciffing mii 

'fomfortiftg grscg} vfhyM this is forche^, aad all that God 
hath there undertaken is tbine. 

«•► -1 II ■ »»— ■'■^> t i' 


Fourthly , if you do beleeve in the Lord Jefoi Cbrift , yoB 
may then with Mdnefft sfproach ibe thrme ofgr^eg. 
Ephef. a. i%,F0rtbrwgh him vfihikbave 4C€£ffe ky m 
Spirit to thf Father. Heb- icxi. H^vimg m high Priifi over 
thihift/ecfgod. Ver«22* Let m dr^w nar with m trm btsrt 
9]f fuUnffttrsnee of faith. I John 5. 1 3. Theft jt hinge Iwriiemtt* 
tojoti that heleeve in tJH ^ameef the Sonne of God* Ver. 14. 
AnA this ieihe confidence that ^e have in him 9 that ifv^e ask anf 
thin^ according to hie wiU J h^hearethue. 

O^j. You (hallfindein your heart many finful niodefties; 
you .are afraid to be fo bold with God, and whether God will 
qo luchgireat matters foryoU) yea> .and there are ooany unbe- 
joeyiog fears our broken fervices (ball never be acecpccdy and 
who are we that tbeJLordfliould regard our prayers^ 
, i^o/. "Btu if a maa doih truly beieeve in jcfusChrifi. 

1. His way is open to Heaven. 

2. He hath a friend, and not an enemy to deal with : leii 
thy Father to whom thou arc bending the knee. 

3* He bath a mighty interceflbr ; look as fofm.Chrifi b the 
might jf Redeemer for theperibns of men Jo be Js the mightf 
inter eeffor for the fervices of men, find heeler Uves tm 
mak^interetgion. If thy vantsht never fo greati yet ih^God 
is able to fupply them, and if thy infirmities be never folna- 
ny, yet thy incerceflbr isabi)! to cover and expiate them;Tby 
fei vices (as thine ) carry with them a prejudice, there s^as 
Mfteity in the holy offerings^hat then Aaron did bear the iniifed^ 
ty of t hem ilo thy Pr it fi^ Ay Chrifi^ tby intereeffor ^ he doth 
take offby the Applicarion of bis merits, wbacfoever. is amlft' 
and offc nfive » and he doth ingratiate thy fequtfts, and pro* 
Oires audience and acceptance for thee. . 

Therefore now, if thou beabefeever then, in tky prayas^ 



Ctui i$^ 7be ^nemetft anddifference^^^c. i \j 

coiiiecoofidcncly toGod; ifcboucfnftfinde apromife, aoda 
Chrift, tod a faicb, them oayeft cb<erfally pot op tby peticioos 
to be&f en. Wbat (hdold binder u$ from being confident ? Is 
G9imnwiiingl No, be hath engaged bimfeif anfb tbee. la 
GodunstUt Wby> Hcis MbUto do ittmnddntlj ^tbwi dUtkai nv 

MTi nth to dsl^or tbfik,^ Doeft tbon feare tby, own dt* 
fiance } Wby \ but tboo comeft to t Father , and tboo 
cocneft by the blood of a gracious, of a*beloved, oft 
powerful Mediator and Interceflbr. Hifrtw/ 4. Hsving 
fitch 4M High Priefi, "me maj come MJUj to tk$ tbrofie of grscf^ 
See Hot. 10. Doeft thou feare becaufe of enmity? Cbrifi 
hdtblfiomo tlm^ or beaofe of infir^iity? Cbrifi wXX cnro^ 

CHAP. XV. . N 

"the Agrumtni avid difference (fjtrongand 


^Ut now fome may reply, Tbefe are fweet coob- Ohf. 
foitt CO belee vera,*bot as • the Emmcb to Tbi/ip, 
of whom^iokj tbo Prophet this ^ pf himfelfe or of 
fome other ! So here , wby? to wbom are thcle 
^Komforts, toali^or to fome choice belee?ers ? 
are cbey common comforts to every beleever, or 
peculiar to the eminent and fi^Qng only ? 

Thisfcruple barb made way for ^fingular point; I will fa* ^ 
f isfie it by opening four particulars. * •:, ^• 

1. The common unity of all true faith, in rcfped of the 
.babit , yet the intenfive divirfity in refpe& of aAs and de- 

2. l%e proofs of a ftrong faith, with the inftances of a weak 
l^uh in .truth. 

3;. The cooeordsnce of faith in all fundamental Comforts. 

I ^ ■ ■ ■ - ^ 

4, The foefiatiiy of fkrong tnd .wctk fticb in iMny crae, 
yet ii4t eflrencialfOBfrqaf nets and confoUrtoos. 

b f e^ A of the babiiv and tbe S^ipfi$f •f it , inf rcfptA of cb^ 

.^^ a ■ * 

4^s ond ^< 

Ohitiyt rbeft cbings for cbt imicy of faiib. 


I I > m^mmm^ ^^^M^W »^— — ^ *i*^i»— ■— ^— ^"^X*** « I I*' 

SECT. r. 

I • r^ Iff(V)ib«t aU /r«# /iiiilpythoagb in a comptriCM of faich imfa 
IT faith ia fevcral fabjeds, it may admit of fcveral diverMe^ 
and differenccsi yet tbey confent and agree in tbefe things, rjc 

Firft^ in tbc immfdiMt^ dndf^ecidl cMfe : we»k faith, as fattk, 
comes not from one caafe,and ftrong faith from anoches 
caufe^bat both the one and the other fr^m 0H0 4md tbi fame 
cunje, \VL. the blefled Sfmit ofgoJ^, ' }\b% onely the flames^bac 
tbe {parks of fire are kindled by that Spirit which. kUwt wker^ it 
lifti. As in tbe. Orchard, tbe .tree which (lands ftroog.^ and . 
the trnddr pteiH wMcb (tands arembfiiig, bocb of tjitm' laore ae } 
fird fet by one and the fatnt b4ad, (b the faith which i$ now 
well grown , and that faith wfiich if as yet tender, and full of 
dottbtitigs^ both of them are tho peculiar fruits of ^9i//4iiff<« 

TboMb riiia chitde in the cradle caniKH hiniie and now m 
WcU as tnat in cbe field at wrork, yet the father btgac ike one 
as well as cht oiber,and owns them both by vtrtoA of one equal 
relation. Thi iity gf fmaU things are net Jffiifti by 
God y wbo fees weMtgep in the SIrengefi Faith , and 
Trmb in tbe Teeakfft p and is tbe Parent both of this aotl 

3. In the remete andfingnldr canff. Yott know that Gods 
free grace an4/H^# if thelirft wheele ofrlifingnfar good iKko 
flien ; out of it ca«ie that great gift ofchrip , and that greac 
work of 6Mi'ten^(xom whence doch flow all the graces wbicfaT 
fiinftifie and bring to giory« As many ai -yirere ordained tp 
eternal life believed. Now all faith is a drop out of this foott* 
AflifM*- taifle> tbe weak faitb tr a froJt of tb«e great iOYe of God 


Ch« 1 5 . ScStih (ffhrong and tpea\^ faith. - 119 

^ieSimg m in Chrifi M'vftll at the ftrong , and iSj though not 
fo /cnfibly evident, yet is reaSf 4 trtfe tf^on) of wir tletlionx 
The reafon whereof is this^ not graoi reftrifttvcJy confiiJered, 
butgraceiatbe^hoieiiritudeof tt is the frnit of Godsrifffl#90; 
Dy meaniog is thti , not only Gracu as enment^ as raiicd and e- 
levated to focne more perfcd quisility and pitch, hut gracf in tb^ 
whoUc^mfaffg efit^ from the conception of it to the perfiediao 
of itȣrom the dawning to the fall day, from the nature ta 
ibead; frocn the ads to the degrees; ail of it in :Aature» in 
parts^ in tvtnm & fihdum^ all of it whctlicr more or le(&, 
ftrong <or «^eak, all is otic of the fitme grace of Eledi- 

h wasaoc one lovewiiich cleAed him, who is therefore 
now ftrongin bdeeviog withtt^^tr^iluair/aod another love whkfa 
ekdcd hiflfi.wliois now weak inbeleeving with the father of the 
chtide; No /but it was one and the ietfUaoie love which 
piodiiotd clMa,and that faith ; yea ,that ttoding love.was in* 
ceniHekr ooem producing of both.it was as equally high to- 
arank tma'perTon as cowans cbat^aad was^ai ccjiniiy camfativr 
of illc fiiith ahatfs weak^aaoftbeMtb i^bishis .ftoing, being 
fcabitBaMycoii(idercd,atid«1fo in celatiot Mcha^cace t^Godis 

3. In ^e ^Mn/ttf animfuMl iH^rumenud tMuff s the^Came 
wromb of the word brought them both forth , being efficad* 
oofly ^ffiftfd by that Almightj Spirti. That word which dif- 
€OVMdfRHery,afidiinpoteney) a«4 neeeffityt^ tbe-onc^^lid 
fo to the other. That word which revealed c he Covenant of 
grace and mercy in ChuRtolheeme, did fo to the other be* 
kever alfo. That word which did affure the one, that if be 
#6iiid*conela ^lod accept #f£hrift^bt flioal4 hie fa^dgrfid alio 
tof l^«i«aiGire cheiorbcr. >That voird whkh did caclttie :t^ 
JiMrc of the one tto croft . uqi>on GWts tfrnoife • Aod foi co m- 
.cepc of Cht«ft,<lid like wife {itmgtfmikf^anitkikffmm Spirh) 
^af!i, asd p^rfwadc dKoohcc . 

4« In cbc-ittely oaowe* of hcleetiag : look %% ahtftroog 

^ iio4 weak tnan, chough tbcfr^lo ditfer m the ntuaiareolf ow- 

.C9»;ycc tfarv do ame in tkcnMore of man; thoaigb they 

4iffrr w f cqidA oT avorktt^g^ yet dicif agraeao tcipad of 

.being* Afjil mdtbt tick nun , Md tbeimildiyflilD/Jiaogh 


i»o. The i^temeiu and difj entire Ch^i^.S^.*^ 

they vary in their tcraperi yet they PfVcc in their niture; 
though they differ in livelihood, yet not in life. So, though 
the ftrongand weak faith d^if r exceedingly in refp^d of 
particular abilities and esercifcs , yet ihereisatrae narureof 
faith in tbeweakeft as wciias in the flrongeft. There is as 
true a. knowledge of the finfui and miiernble condition la 
cur feives, and of the bleffed condicion in Chrift , in tbeone 
as wel! as in the other* There is as true an ^flTent to the 
r0i^d ofgrMe^the G9^flof fMipaiian ^ revealed in the one as 
well as in the other, I fajr^as true, though , perhaps not eqw^l 
andfuUJXhttt is as true accenting and embracing oi Chrtft ,tobe 
Lord and Saviomi the will doth as truly receive Chrift otfered. 
though perhaps there beaot fuch a ftrengUiof adherence at 
tbefirft. There is fo much to. the weakeit faich as tfiakesop 
the match 'twixt Cbrift and the foul^nay, there is not any 
thing in the ftrongeft faith, which isanefftdualingredientto 
efpottfe the foul with Cbrift, but the fame alfo is in the weakeft 
faith. Doth (froAg faith take Chrift? fo doth the weakeft; 
doth k acknowledge him xbc only Saviour^fo doth the weak* 
eft, doth it embrace bim as its Lord? fo 4loth the weakeft » 
<lotb it breed uaioQ? 16 doth the weakeft ^ doth it make a of aa 
a member of Cbrift , and beire of prumifes.^fo doth the weakeft. 
Thus you briefly perceive the habitual uniiy of all true 


OEcondlv , now a word of the intinfiv^ diiftrftUs ^fskb. 
^How faith di£fers from faith, I do not mean a ^rm fMA 
from a fdlft^ but a true f4itb from trme f^isb. As one mao 
croly living may differ from another truly Uving, oocwithftand*. 
ing they agree in the common natureofman, and life ^ Or Uk 
ufe the Apoftles Simile, as onefl^r may Mpr from Mdtber fts^^ 
inghrj^ though all be in tfie heavens. The roniTds in fsc^ks 
Uddir are not all at the top, yet are tbey every one of dbeitt 
fteps to heaven ; fo of faith, tvev/fMb k not trimmfhing^ yet c^ 
very faith is mouBUng up to the I^ri rfU/itBd King ofgloi^. 


1 **^»*^ I ■ ■ I y I M 

The (cverftil aad parcicuUr babicf of faith, thoog|) cbey 
confent in one truth of ' nature , yet they differ in many 

Firft,in the iirtngth oftht parts dndaSsiM in the eyes of men» 
cbOQgb theyilive faculty beequal inall.yecvifion, or the afl 
of feeing, is diverfe, one fees the colours more clearly jchen aaoH 

^bcr. . ' 

So is it ihfaich, (which is the eye oftbe roul,)Though tbie 
nanire be commoR} and cquail, yet the ad of beleeving is diffe- , 
There are three dlls crffahh^tnd in ref^d of all of theoa, there Three tas. 
maybe a dtferHcy among believers. 

r. Kmrpledie and 4pfrehen[twi^ this is as it were the ground 
work of faith; for b^titving is not rooted in ignorance^ bac in 
tight. Now every believer hath not fo full and diftind a know» 
ledgers another. T^ivim revelatiopif ( which are the generall 
objedsjof faith ) are nocclafped alike by all : No, nor yet the 
fr^mifitiy ( which are the fpecial objcds of faitbj they are hot fo 
c^ially apprehended. Thereare feveralf promifes, aad in them 
le^erail parts, and degrees of goodnefle and troth; now, it is 
poipbte for fome believers, not robe acquainted with all their 
crcafaries ; they have not been To long acquainted with the 
word as 10 know ail the good which doth concerne them} 
Andvtbat fpecial good which they do apprehend, one believer 
reacheth the large cornpaffe of it more then another: All (e- 
ven tnChriftJis not equally known by all^whp believe in Chrift. 
I^eaee it is, that age, and time, aind communion, and, Oudy, and 
'ofe'ofmeanes, and experience do raife the apprchenfion.ajjd 
knowledge to farre-more degrees and ftVerigth then at the firft- 
and the believing fou!, which at firft faw things (as the mah 
Mghrfe 9yei wire tifkeh^d Ij Chrifi ) dimly, at length rjfeth by de- 
grees toa more perfed light of the fame truthes, artd to a more 
iull and enlarged a^prehenfion of other truths, which' be was 
ignorant of before. • ' >■ * • . 

2.. u4ffen$^ even in this' alfo may one' beleevcr differ 
from another : I conidk , the ufaal and palpable diverfi- 
cics of faith be molt in things t%go9d^ rather then in things as 

.NevfftbcldTtf, itftry bclieVerias fe, aflient* to all r eVelitioas , 

R as 


m 'the i^tmttm 4mi dijfoi^^ 


a$ ttt pirckttUr to ibote of Chtifif a$ $rme, ycc che afltsfi in ke* 

lif vers may very much» noc only in ibe cirotm Aftncei of tbcMU 
fenCybucalfo in the imiBediaie workings of the afleor. Tbe 
Judgement is not eqaally captivated in 4ill, or eUe.wty do 
icme believers queftion and fcruple more tben otbert? yea^ aai 
whyetfe needs there a fartber evidence and deinonftratioii, co 
eft^blifli foroe indoArinHll truths, if all believers were e^aaUy 
grounded) tad footed in the word? 

Yea>and why are fome good people more apt to errors tben 
others/ no plaufible error can be taught, or fpread with the fjpe« 
cioii^neffe of taking rcafon, bat preientlythe^ are qaeftiooiog 
tht\tpjdtr0thjjotmi}» ^/^^mm, wfaich Oews, that aU mfimj 
U Mvbie $r$abi m$ nor dUkf if* ^l UUtvtrs. 

Nay^ and this appeares to be fo by tbtfeverall inflancaa irf 
M^lkall imfUfUns^ which in fome ace of that gieac forct» as 
10 fnalie them not only ^wH Jon their farticttlsr inatrifis m GU 
imd Ckrifis ( which may befall the bigbeft believer ; but die m 
qutdion tk0firfifr$MCifi$s §f iiligim, whether tisrei§ 4$ Gmi^ 
and wbccberilw ^Hjpi^r// mt kisfy^rd^ and whether frm m 

/s//ir. * 

J, M.eciftim9 embracing or confent : though it be beamy 
andfincereinall^yetone believer cannot fo reft on Cbfift4a 
•nother, qcmt doth every one take Cbrift by the hand aMlM. 
Like a child wbo gives out a trembling hand wick tomt An^ 
gings.even to bis Fatberifo the believer may put forcb bis band 
of raitb^ even to Cbrift, with many fearcs and fliakio^ ; O ttwt 
I may have bim. that I might receive bimjtbat he would be nae, 
that I could lay hold on bim; O that God would pardosi siy 
finnes, faitb one; yet another raifetb up the foul, I will r^ oa 
his promift in Cbrift to pardon all. 

In tbe m4fmi rf d^rHs : Hence you read of that by Cbrift, 
1 k^f9€ n9tf§»nif9gri4t faklnmemt in JfrMl^ and|0 W0wui9 pHU 
is tkf fsitb, AbfMimm firing in fsitb, FW prfv^mJkd\ tH. %nS 
JJf J fy§^ tks$ my, &c^ Jna comparative oi>pofitioo to which 
you read thofe pbrafes^ O y# ^ i$ttl0 fsitk Aa 
wbr J^ thm dmh , 0$lM$rf Utile fiUib^ and ef the wesl^ i 


The degrees of faith are many ( vU. ) the hatitm^ inctmrnei 
of the heart towjtfd Cbrift the nSmU U^ ktld enhm^xi 



tffiroHg ami vHJ^fM; 1 29 

fir§0fmkrMU^ of bim; nfi^SUm ff tie aS^ tbtc I ^now I Cake 

bra^atZ^aod Aivi>i»r;rf^^ tbac he 

is nijr Lord aad Saviottr; jiM^^fulmffi cftkunfiexivi Mffttranci^ 

i doubt ic HOC; cbea cbe rtafms eftlns full MJf$$r4$tee ( whicbjwbe* 

tbtr ic flscane tbe great conunmuice, or tbc great abundance of 

cbemcarnreof afCirance, is difpacable ) Againe tbe linger 3wrm 

' ti99 of tbis full and great afliirance. Now in all cbefe refp^a 

( except the firft ) faitb in one may diftr from faith in another: 

Hamt many bearca arc fee only towards Cbrift; O that I could 

apprehend him, but I cannot believe.* How many fouls do 

appitbeod him? yet^ O chat we were apprehended by him) bb w 

. ouny arc apprehended by bim^ ( that is ) know hun to be tbetr$^ 

by iboe gracioiis and firrae evidence^yec by and by with Mary 

WHfimgi thty ksvi iskg^ umaj my L^rd- 

Ycc foflie others rne bijjh and daylong in reftings, in per«» 
Arafionsinaffinntngs.cbacic is heaven with them many diiyea 
ttycbcf. '>• I ^ 

Y#a may fee one Chriftian lookup to heaven with tearh af 
W» ( *§ ^s* » / k'^'^ ^^^ «7 red0imtr tipnt^ ) Another look- Job. 
^^HP ^'i<h tearca of grief, ( Urd hi wure^mll um^ a finmr ) Pub^iciii* 
Y^mfi? fee one fitting down with i<M^f^< wbegavtUmfelfa ^^\^t 

/ir WP. > Auochec ftlliQg d^WAtn Praygr ( iMkvi£<^ra keh^.. 
mfmnk^Uef. ) You may fee one inaM»;i^M>aboveail'feares: and 
icrmtea^ (lam firfmrnUd / W ntM»g liMfe^au m$ from ^ke 
hv€pfGodm Cbrifi ^and yet another combating with many 
ftarcf^ ( ^ ^^ ih$JU^Hif4Kt^mirmtb mmt^wnf ) Oni*tie0ti 
GpdSQt #fiiKif|0i« aftocber m>/ aiara g^d agatoft dcdibtings f 

one is like Mary rti^cimginGodmy Savi^ur^notbtrUktHefirr'^ 

iav«iiDriQg towaads the.Seeprer9.and,i//.prri/&/^>». One 

laicb , ffM$ari my roel^. my fontrgfi^ mj.firei^ iemr, my fortiin 

f^wfTi 0»d^hirm pfmyfMlvMfkfft.MnotherR^tiind breakes 
Oftf iO sbatfakhUtM mfii:fiimf n^Aa/T^'sa; 04bac frcoild befieve/ 
Ocbat Iwereboceperfwaded. Thus it is with feverall bfH8^ 
vera as with feverall children : one lies in the cradle, another is ^ 
led by the nurfe, another is going by chechaireii and another 
CiD fiin. Or as ic is with a flock of (heep, fome arc ftrong snd 
btaringt others are young, and mnft be gently led or carried* 
Or as with an Orchard, fome trees are able and well limbed ', 
ochiers ait c^er planes, and arc weaUy rifing. 

K % Reafona 




The 4ff(^tiua$ and difference Ch. 1 5 .Seft . ai 

Inward afli, 



Fomcr fin 

Cau es of ic. -• Reafon^ qf which divcrfity may be cither the difirmt ^^s^f 
•^&«* faith. In fomc it hath had a longer time of ftrengtbemng, wo- 

HcJps external. ^^^^^ jj j^ ^^^ 1^^^ nt^Nly fo wco, or clfc MifferemexterfhtUMft'!^ 

fame Selievcrs are brought up in a more fcrtili (oyle ; onder 
powtrful'miniihiesjw/hich are experimentally acquainted with 
inward confl &s,and therefore are more fuitcd to weak conict- 
» cnces to underftand and remove their feares and doubtf, and 
to anfwerobicdions, cither arifing from natural unbehef, or 
from Satans IbbciitieF; others iive upon a more hard band, and 
want diQfc direvftions and counfelh. ; ' 

,,Qx ^IkA-ffertm /tjjiftdncej of Gods Spirit; for as that Spitk 
htMhi )^ioere\ii^ Ufh^iQ be Uovf^iwhert he I'tjis ; fome be ti pica- 
fed toaiiin more in a way ofcombate^othcrsmoreina way of 
conquefl; though he be the Spirit of life to ill that believe, yet 
bej>^ \\xt,Sfiri$ .»f ^fyrjmce^. to feme of thofe mote then to o- 

Or elfe the JUffifrem employments and fervicej ^ all believcfi 
meet not with equall conflida, either witbinor wichoor, tbey 
are noc-pac ap9n theiame trtails, the fame creflfes , the iuaci^ 
ficult dotie«;Now the Lord is' wife as well as food, and dicre- 
foreproportioQa different meafores of faith , according to tte 
divert degrees of ezigenicies ,* A man can do and fu^r oradi 
afcera day of gracious aflurance, whoft heart perhaps wou)^ 
have trembledyif hiadoubts and fears had been yet to he aitfwcr* 

Yea,. and fome hearts are more apt to Pride and forgetftdtMfi^ 
which arc^ tberefore kept (horter,left cfaey ihouid fmll^j meelti^ 
tuie of Tiv^lstimts, 

' To ail which if we adde, that fometiofes fomkr pmmngs 
may jttftiy< make the foai to cngge long for affurance , be*. 
cau(c the Lord will ^not give eafie and f^eec afifwer , 
before^ w<|' know ihtt* it ii die evil ^ndlHtterfhittf to Jnet^itinJ^ 

i :. 


. < } 



.'. \ 

<■ » ^^ v' 



. i 

» t 

> -■-II t ..^^^m^^^m^^^^^^—. ^ , I ■ — *. -____ _ - <■ I ■ >— .-^. II / 


N" Owl proceed to the fecond general , f^i«. the proofes 
of ^/Irong faith ^ wich the iniiancn of a^e^k. faith m 
truth. ^ 

Three queries,bow to know, i. Whether our faith be grear, 
2. or little, 9. and yet true. 

You fee there are two parts of this, I will begin wrrfa 
the fiift , which refpeAs the difcoveries of faith in 
Concerning which cake tbcfc things briefly. Signa ofagrfot ^'^V^ °^ ■ 

I. .Cottpdiftet 9f fdfi 4mfwers far gfMt waiter s is an arga- 
tnenC of a ftrong and great faith. As in the Cencorion,wbo 
came to Cbrtft for the hio/ing of his ftrvant^ who was fick of ^ 
fslfey^XiA grievoofly tormented ,jl^f4i^iib^ rpard only $indmj fcr^ 
tkutt JhaU he healid, (that is) Though be be very weak y yet, 
I am bonfidcnc thit thy power is very ftrong i thou needeft 
Boe to trooble tby perfon, one word from thy pieifure will 
heal him, Atsttki^^j^S* What faith Cbriftnow of this fiitb? 

Scev« 10. Vtrilf.i have net found fo great faith ^ nenot $m Jf^ 
rmL The more difficult weefteem things to be in God or 
Chrift^ the weaker is eur faith : Ifweimpofe a different rea- 
dJncfledfhelp, or mercy, or pardon, on God , according to 
rbe different matter which we are putting up untol)im. this ar- 
gues want of ftrengcb : For it is ail one with God r p^r^^ff 4- 
tmndantljy%% to pardon Hngly; and i&M /^^ly^r Js as able for the 
greatefi di^eulty, asfor theleaft trouble. But when the foul 
draws neer unto him^ and can beleeve great matters, as wetl as 
fmali things; that he will be merciftri to great' utamgriffiont^^i 
well as cempaffionate to erdinaryihfirmiiies;ih^t he will fabdue 
fireng temftations^ as well as weak^ g/ancingj; that he will in time 
conquer <he bufieft inclinationrto (in, &c, this ihews that faiih 
tf come CO fome ft ength. ^, \ . 

2i Againe , zrepttitien^ adherence znii tfieifaff foSomng of 
f^irJItyCiotwitblUnding tht difctoeragfWfMt, which the fouie 
jnay bo apt to take from CbrilU behaviour towards it, argues 
their fsAbtttbeftrong, and great, aftii*^.a3.L6. They were the 


ihra migky men ths$ tr^Jkf tkr^ngh ikg H^fk , njiil ir^w w^ttr 
0Ht •f th$ wtt if B^Hkiit0m^lA^^^^xS'2,2. Ai in that ^mm 
9f CdHMon^ who came to Cbrift to heal her daoghter i Havt 
mercy 0n mi O L^rd.titM f^nm ^ ^MVid* how did Chrift 
enccrtairic. bcr ? (zht teil faith, lie M^fweni turned a VNr^) yet 
in tb9 fime verfe it is ffiid.Jhe erjeih nftn thee-, ( Chriib fi** 
knee raifed her voice the higher; Agtinc^ fie eami aiutiSl^ar^ 
Jhiffedh$mJafiHg,L9rd^Mp me, how is (he now anftvercdf 
(It is net meet te $akg the cbiidnns he^ snd te cefi i$ fedogti) 
fiicban tnfwertoibaieTpfrtts, had been far worfe then filence; 
Eat mark ft, her faith followed Cbrift ftilf, and tbatvety 
word which would dilcotirageaaocfaerveaconraged her; (O, 
that f&ich is ffroog which can arge Chrift trona fmall tintj 
Trmik LwWjfatd ftie, yt$ftbe d^fi est efite ermmh iMek fet 
frem their Msfhri TsUe. As tf (he might fay^ Beit fo Lord 
^ lt{\x9^ lam no better then adogge.an unworthy creatote,y€r 

let me have the compaflioos co a doggCtilmigb noc-ptenty^ 

yet the cnuabi. Now, what faith Oinft ofber? Them fefm 

< mtfweredk erndfrnd mete her, O we man , greatk tbj fmth. Re* 

r ;mcmbfr tc, that the faith which can bring up the (bul^wfaich 

ctn load ic op to heaves againft difcouragtraentt. Tboogh 
G6d doth not anfwer , yet 1 will feck \ though he kitt me^ yet 
J wiM trttfi In him : I fay, fadi a faith is (farong | an txyefhe^ 
feh. Uting fm$h^ £iith whidiiiirill mike the Ami to pitife oo a^ 
denials, after fofpenfioos ; it Js come to % great m^aioie «f 
faith^ whf^h will not beaafwered, orwtH not be gorie^ a £asth 
that will oot lee God go, or Chrift uptii it ijpedl. Jme^ 
vn$ as a wrdMer » he would not let Ged ge except lie Uefid 
. '. km. A faith diat can difffmte it much with Cod, which wiM 
in a holy reafoniogt take and urge God with God , and wilt 
fo enforce the^^promifetoo him (which he hath made)thiit God 
is even faineco yeild, 7#i> aMra thee m thett Wlt^ this is fitted 

i. The more entire^ the/W is cmrkd te ^xpeBM^frmm 
fbe fde firtwgth ef m Divine premife , the greater and the 
Wronger is that &ith. As in %/tirshmtts cafe ; He wanted a 
ibnne^atid God promifed him an Ifiutc i tAkrnhem did aof: 
now fiauer threetgh etnheUef, he did not XMfolt the truth of 
it from btt own emttird ^iUiksi Hew auM^i^ he wia^ ebst 


br.negteAcd » bar irnr Mit$ Gtd ^mio perfofm bis own wqrdi 
npoo this bis faitb did pitch. Aod Bar cbistbcccxciaitb^ihac 
A^ }^ds firpMi in faith ,Kom.^.zo. Remember cbis^ cbac cbe 
mintftnfibli ht/ps cbe foul needs co draw one tbe 4fi#/ ^/rt- 
f^ist^f cbe i^eaker is cbe fditb; as cbe man ii judged co be ve- 
ry weak, wbocannoc go wicboul many cracehes and bold* 
ings; But cbe more ftrengcb 4 ir^^fj fr^mi/t bacb wicb cbe 
fouic, wben ic alone pucs Ufe and quiecneflc into os , now 
failb ft grown ; As "Dstfid itid, Th$ Lvrd uwmf fiJi$^ I will 
$ta fear wha^moffcan detrnt^ mi- So wben. we can quafliaU 
por croobleswich cbefigbc of a promife, I bavc Gods word 
for my pardon, bis word for my fielp, bis Word for my com- 
tbic, I dpfire «obeccerpay*mafter tbcn God« no beccer fecu- 
rity cben bis own promiie ; (boogb all cbin^ ftand concrary 
in fenfeand feeling, yet all is fore in Qods promife^ and cbere 
I will fecde, chis argaes a gceac faicb. 

4. Tbe more JfiUtj a man bacb co deny himftlf in mare 
amliridt eecurritfcii t cbe greacer is bis faitb ; /ihraham in 
liM/in^ff bis cpwirej^ parcing wicb Ifaai: Tbe more eafiiy 
w< can beleeve great cbtogs, and pact wicb great things, cbe 
ftronger is oor faicb. There is nothing mofc&rd then co ^is^r 
mf a manj felf ^. 

There is a cbreefoU Mt 

Firft, bm fiwftU felf in re(ped of old and dear fins^ 

Secondly » bis natitral felf^ in Mfped of cbe feparacioa of 
fool and body. 

Thirdly, bis umferai ftifun refpcd of cbe comforcs of chit* 
life^ And it muft be a fireng fsith which aiuft enable co' 
firoogdiMiab p^^i^ >?/«#/, wben a cluing comes nearer. co che- 
qaick, eicher when God denies a man a fpepal comforc^or draws 
off from him a fpecial comforr; now co fabmic , now to be qoi* 

^Ct|ir«if diall things tbro^gb Cbrifl that firtngthens me^ (aid 
* PmuI; Iknow b9t9 tewant^ sndho^ to aboftnd^, to be fjulttd and 

$0 bi sbafidf I bavi legrmd i* wbdtfavir ftata J am thin- 

witb t4 be ccntintgd^ 

To havechebe^rt pleafed with Chrift atone, and facisfied. 
witb bis prefence, mark ic.cbe more encirely that the foul mak^ 
up ics ftace in Chrift, and cbe UiTe power cbac cbe world im* 
pdncs upon tbe heart in ics chaoges^^cbis imporu cbe faich is 



The agreement and difference Ch,f ^.Sedt.^ 

come to ftrength. Strong faith is like a ftrong tree , which 
holds, its body onmovable againft great tempefts, but vireak 
faith is like a' plant which every winde makes attnoft to touch 
the ground. 

Fifthly', ihc^eakerthe ArgHme^ts of diflmfi grotto in the hearty 
th-sis a'figne that the faith U got to a flrergth. This I con- 
fedure, chat the ftrength or wcakntfle of faich is not Co be 
judged by the nrnltiflkitj of dtfttHflfHl arguments ^ but by the' 
force and efficacy ^f them* It i$ poffible that manifold argu- 
ments of feare,aod doubts may prefect ihemfelves to the 
minde of a ftrong bckever, as well as unto the judgement 
of a ^wcak belcevcr , but then,^ if faith be ftrong, it 
doth weigh them down, it doth prcvaile ever them, (that is) 
it brings the foul toChrift. it cleaves ftill unto him.. The 
foul maintatnes its title to Chrift^and owns God in bis pro* 
mifes, it wiU not call away its hope, nor its ftrength, where-* 
in the foul can habitually foyle the reafonings which crofie its 
way, and can cleare up and vindicate its ftate, what God 
is to it, andChrifiistott.itid what it hath received from 
tbem^chis is an argument , that it is hot weak but ftrong. 

Sixthly, the m9r€ eafit comptiance with change of a mans condi* 
tUn is an evidence of a faith which is more ftrong, Therfc are 
feveral changes incident to osans temporal life , the Mo9n 
fometimes is ful,andanon it is in the Eeiipfeiomfea doth«^^ and 
fio^l {omti\m^Sfrofper%tj{\\)iieiht9andh af the Lord)- (hines 
upon US; by znd by adverjity (tike thett^f^^^) blows out the 
candle ; fometimes we ahnnd^nd our mounfainf feemes ftren^i 
.anon we are ftriptandour mountaine is ftiaked; one while 
health and prefenc^ of ffiends; another while ficknefTc and 
loffe of all. Now in thefc changes , not to be changed, like 
the ihip right upinacalme, but tofting and reeling in a 
ftotme, but to be as tbe rock fixed and fetled, holding upland* 
njojeiffgin the God of ear falvsticn, znd encouraging our (fives 
in the Lord o^r (70^, and willing to beany thing; in any con- 
dition, yea, tc hleffe (jod for alias Job did. If I die, I fliall go 
to God } If I live, I will fetvc my God ; If I enjoy , I will be 
fruitful ; If I waoti I will be thankful ; The more Pajpve the 
heart is, the more ^iffw tfid ftrong ibt faith is. Parnl had been 
kerning thiat leilbn j In ewrj fiate^ tbetemth t^ h eentenr. 



I. ■■.11.-.' ' ,-■■..<■ ■ I I ^. 

O wbra a Cluiftita cto comply with concrtry fiatcs ^ noc 
'through an tnf^nfiktem^itf Spirif^ but £rom an apprebcnfion 
and apprsidiicn 0/ divin0 wifdame^ g0ojttejft « Inte and 
4iuhmtj g hit faith is (ingniarljr cleared and well impro* 

7. The more fmtiifiilHM and qmUfc^na thai tin ftml lnuk 
$9 Cbrifi 4ibif#,che greater is the faith; vihtnmuikfd Chrifi^ 
is the ttpixt and loadftone, and the AH im sB^ As the Sunne 
to-aiakc dayt I dtfcr^ r# kf^cm npthing Imt C^ifi crMcifieJ , faid 
F4$$l^ I Cop.zal Whom k4w I in b$4ivtn imtibtei 4m A there is 
neie pfen earth that 1 dffire hefidei thee ^ faid 4J^ph^ P.alme 
7 j. as* / cennt dS things hett leffe fer theexcetencj efthekjfow" 

; /edge ofCkifi H^ ^ £«rv^(aithPM/ again, PhiLs.S^ L$rd^ 
'U$ tip fertfnmi fs§w depart in p$nee^ fwr 1sessi§ eyes hnvfs feen tkp 
fdvMSiom, faid Simewtt , Liike a . 29, 30* As when we come to 
heaven , we (hall be fo heavenly, tfaatJv4vfiiji^^ will b« e* 
ooQgb to us, and thiafliewa perftAion ; / fo whiles we live on 
cartb,tf Cl9rifi dam be heaven and earthly os ; if he CMnfiBemr 
heart J^ and fatssfie them. O L&rd fefmi thoo art fighteoofnefle 
ctnQogb, fati^iftiaft eooi^ , wtfdome enough, peace, and com- 
fort, and pkatiire enough comy foul .* O this comes from 
g^eat Orength. ^ 

8. The^nK>fe that the hedy efjtmsa decitfes in Strength^ the 

lefler, prevaiency of it, this fhewes di$t faith is ftrong. Wben 
. finiie hecoi^es mote dead in its nQiens^ot more inefeQnsl in its 
temptdtiens^ When a man can walk and not ftomble , ind^ 
reele and fail } he is now out-grown his former weaknefle ; It 
ihews weakneflfe, when every ftone makes thee apt ta fall ^ 
Ic is a figne the army is ftrong , wben the enemy many of 
cbentare flaine, and the reft are eafily difcomfited* Sinne is 
our enemy, and Chrift is our genersJ^and faith is our cbam* 
. pion, and the more that- finoes f all,it is sn argoment that faith 
is bfcome . ftronger. The f^.sriVii» faith is much more tbetf 
. tbt eemhdtimi hith I Sinoesgodown by believing") the more 
cfaac any gface is in viftory the more it iain ftrcngtb. In- 
deed it argues truth of faith to lelift , hut co conquer 
jiiuie&t-this fhewes ftreogth, to wreftle is fomethbg, but 
t0 ovefthYowif mores Caoppofefio^tsiiotfomnch as no van* 
quifh it. 

S loThc 


J o . Xbc moit fruitful a Chrijli^ u in^ kn grkM 4nid extrtifef 
ef thcm^ die. flrongcr is his faieh. You IctK^ that the citen- 
fion of the brincbcs arifcth from the intenl/on of t*bt fap j if 
liie braxichcs grow b^, and yeiidmore ftuit, it f« bccfufc ihe 
roox is more luil and filled. Faith i^ (well Xtiled) the rddi* 
cA grace i though the- habic«x)f Other grtces griow not out of 
t£, y<:c the fncaiirTe& and exerciles cU) cxceedic^y depend up- 
oa it: And, according to the latitude of faith is the latitode 
of other graces^ as the dayes teccive fliortAedb or k^grt 
{torn tbeSuBnc^ A. we^lkfjitli is attended^ btfc with t weak 
kivc, aad a weaek patience, d&d a weak bof^e'^arKl a'vi^Uc }o^r 
But if the faith bccofncs ftrofig^ now ic is ijpdng with- our 
^aces^chey revive and &^oct Ottttiieinirei«ts,il)ere«vm be mocfc 
lp«e>aQd mueh labooc4if love, an4 ftrong hope, and the better 
beait and iife« 

- iij The tnore aUei perfonia toitvr ufonChpifi^ or (7^i/ 
prpmftj in tbe simes af defa^auj ^Mud. caHrArieties •, the fated 

t€ cercflinly the girarer.i Tite more, uie «any can make 
of XSod or Ckrsft at all , bis idkh isf reater;tor the more 
that any foulebeiecvcs, the more isfais faicbenabled fihert- 

But then this is yet more ftrength, even agMtifi hcf0, uMieve 
iuhfipe^ to look up for tbat God t^ac hidesfaimfe^fl to veo* 
tore on 2n angry God, one orfao f eemtwo fhi^ ^ui omrfraf' 
wrs f one that fpaaks bitttt thingg umo m ^ iike JLft^.nottOtf^ 
iferve cur ^}^m ckiJdrgMjbutio \efp the ff^^rdMudCavmsut ^fGod^ 
Dear.33 p. '• 

12. The mote able the /^ai/ ar u wait cu GoJ* to firdyand 
waic^ the ftrmsger is the Faith. A ^Miug faith meets with mere 
^'J^n/mj »Jind contrarieties, and is upheld by the (Irengihof 
a meer promiCe. That man 00c only bach faith , but ijvet kf 
f4#/l;,ifhecafl wait Gods time, &c. 

^ l^. \Nh^nyonoMgi0rifie'muknj premftj Mt'once \yy Met' 
ting ; yea, when every pitnaiiecan be trunedonupon ilt'aci* 
. OQs termes , the more fully you can glorifie (hilnjyy'trdi^^ 
fog for pardon o t great Ikiies, fobduingof ftrongcorri^Mis, 
deliverance fonc^f great 4iiftfe£rcs,,the ftrorg'ft 'is.yottr "fa^! 
Tbe ld& diflteoity yoii aoncetve^n God to perf6rR>tHs;v^t^. 
when you can come for great matters, with great codgtf6iiiiel 

x^ ' . ■ ■ ■ . .1 I ■ I I ■ I I ■ I I ■ — 

Ch.i5.Seft.4. cffirMgaftd»eaI{ faith. . '3* 

■ . " ' n il. ■ I ■-■ - 

Jcfle doubts, exceptions , feare^ the Icflc power difcounge- 
meats have. If youcanbcleeve againft ftnfe, rtafon, Thongb 
he kill me ^ jet "^ill I trHftin htm, Thefc are difcovcfies of faith 
in ftrcngch.* 



THefecondparcpftha fccond general point at thcinftan- 
cei of^j^kf^th in trmh. Here arc two things iWhich I 
iivill touch, ' ; . . ' 

Otiei% fome deffionftratfons thaff^fth u'^tak^. 
' Another is, fome dtredtons o£ trmh With that rpeAl^ 

Concerning the firft, obferve thefe things; 5. .^f ^ 

i\ The more that doubtings ftaggarthc heart, its Is'Aiign weak faith- 
that the faith is weak. As the more fmoak goes op with the firci 
ir is an argamentf that the fire is Ittcle^or as the more ' a pttf6n ' 

baits a»d reels in his motion ^ic difcovers che impotency of 
bfsftrength and joynts. Your read^in *tf>»4,20: That /?^^* 
gitihg nnhe prPmife hj nnielief^ is Oppofed tO*\' firing fmths 
ObftfYe chat word Cj?j^?^i»f) It is fucha temper of the foul, 
•^wherein it doth fuddenly and eafily change its thoughts^ 
txA aAs: As a mm who isftaggcring , his. foot checksC^isic 
were^ itfelf ^ and ulcers its paceaind place, fo when a mans . 
btart is 'giving on, artd then'f^lling oif. mayltake?may 1 not? , 
I^wilHay hold,! will not; God will be pood rome , he wilf 
.fiot|I (hall have mepcy, yet I (hall n^t^'this is ftag^ec* 
ing. ' . . . , : .:. 

• The foul lets go. its hold, doubting^ prirvMileag^imlT actual 
beleeving; the beieeving fouikts ftrOng 9Tgiim?n?s to rfravvlc 
to fallen 00 Chrift, and on mevey^and then his- puvih'^ forth 
the band; but tben^utibel^eftbrafl^fon'hcont'iWy ^I'guments* 
of fofpitfortjtnd feare*, f« thatthe foul isin doubts; may I 
iivdeied Uy bold, but wiU the L<:^ bt merciful to me? PFkj 
dktikfithifu49ubu O thtm ^f4i»h'fmh , faid €brift 'to Peff^r'^ 
MiidhtbiS Xttfids: Wtdf nifdl>v>for tN aK^hgt¥ that qna^it^ 

S2 is » 

133 tbeagrtemwtmddiffirence .Ch.i5.Seft.4 

is wbkb i» concrary ta ftich, the weaker is that /aixb whi^ 
is contrary to cbat quality , as tbe ftrofiger (icknetf ts, the wesit* 
«r beakb4s,&c« 

2. Tbe more #4^/7 dWkntcmfMffeSGoJ$fav9ttt midCbrifis 
hvei cbisis aiignt bat faith is wesk. See /V^/m^ 77.7,8,9. and 
tbenv.ic. They iay,of/^#pcbac the more ^itfrr/tfv# bath Aiiii 
fe^re. i John 4. 1 8 and iDokitadc ^f jealoufies is an arga* 
inent of mtx-ure inche^ffedions. So it is offiiitb, tbe more 
(ledfafMf it can hold up the infiinutabiltty of Gods love and 
kiodnefie , and bis ancient grants of faVonr ^ tbt ftronger is 
the faith .* But the more apt it is^ to queftion the loving 
kfnS$igtkvfhicb batk betnrwr of Mi now k is tbe weaker, 
Lul^ft^. 21. IfV hiU irmflei$hnt it bad keen he which fieM 
have redeemed Jfraei , sf^ hifidee at thie te day it the Mrel 

There be two things which a weak faith is very apt to 

Ona inGodfof^^|i«ilwjf#« 

Another to its own <ftate for fettmhtejfe. As (7iifMfaid in 
another t%(sJftheLm4he mthm.^^ hoMthisevUiefallem 
m f fo where tbefaiiii is weak, the fool is often infiittwith 
God ; yea, (NIC if G«d were ay God^ had I an tntereft ia 
Cfactft , weffe iny tR^tJC good.xould it be with me tfans^ 
could it be thus within ae, thos wltboiit me^thnsQponme^ 

3. Ibtmwt^l^aitdhaftemngihaiibeJeeJifaramfi^md 
^cisfadions^ tbe more impatient ofGedt del^inge^ this is m 
^ne that it irnow weak in fticfa For did ft thrMghly beleeve^ 
k wemUnet emke hn^e^ Were k perfwaded fully of Gbdsf^^^ 
9eje, which makes the promife of tniWi/dem^ which will cake 
the ficteft time for the grants it would now quktiy nak amd 
e^ea r Bpt«an overrbaflening, when the foul will fcaice alioiw 
any time 'twiu tl^e petition and thef^wding of it, but Itnuft 
piciebtly have it^or elfr Ged k notav; ged, or eUe my ftate i a 
bad« I lay; haOy eageroefle to be anfimered^ and quick com^ 
alliens from Godsfilence.do fliew much weaknefte offtiirb 
tn tbe foul^ Tber« kan JafwiMsr/ which mny eea^ frmm 
fmth ,* and thk k u holy pcdBogof a promife, yet with fyh^ 
qiiffionaodpaitefi0eiAii4 dieirkaaJ^^ 


frofp ffmn : As if God woald not alursyes be in a gdod miod 
towards oi , as if tbc prcicntccRitDooiesmuft be the onlyair^ 
gamenti of bis love and tncentioos. 

Tbe(e two things wiU iifoally meet in a Bian whofe faith is 

One is, be will be hsftj to be answered. 

Another \%^ be will ht faint if delayed. 

4. The moit inclining the hi art is to lbtUf§ iffcnfejOoit Wtak* 
er is the faith t like Than^aifnpltffeJte fteththi print eft he iMi/f^. 
{f^. hi wis n^ hhivi , John 20. 2$. So nnlefle Cbriftiana^ 
have fremifisindiingt (bey will hardly beleeve that there is 
frn^ griwing en thim $ onleiTe I feele the fenfible fcvonr of 
God» I v^iil not beleeve that he loves me ; imltfle I seade my 
pardon J will not beleeve;fflcrq^ ; onleffe Idifceme feofibk 
meanef^I wiU not beleeve helps; aoletfe I feele fin flaine 10 
me, I wul not beleeve that Gojl wilhfubdue it ; AH thefe in pro* 
mifes affeA nor» and ftipport not the heart* It i& a ligoe of a 
weak childe, that reoft ftill be* carried in tbe armesL When a 
mans perfwafions cannot be wrooght by the aakcd Wfffl a/ 
pemifi^Wixho^ fome lenfible pledges and pawne» he- is very^ 
weik. When be if pulling his htait injan endleffemsu of 
diforder, vi«»^he would have the tbii^s io( the pvomtfe, and ^ 
then beleeve the fid^ity of the promife, this argues weaknefs^ 
The abftnAionsof tbingf from fenfe^. when God. gathers up < 
all a mans eftate, or any particular gpod^ionly into, bis pro^i* 
mtfe r into his own- hand, and faicb , now can(| cboj^ beleevt ^ 
that I will be gospd unto thee ^ I promife thee tobelhas and 
*difiS} wilt thou now truftfoe,- wile cboo-advetuofetby foult 
WQW upon my word of pardon and mercy^ upon - my* word of 
grace and help? To to do would evidence much ftceogtb. 

Nov^you mayobfefve amanifeft difference 'cwizt^ftrongt 
and weak faith ; If ftrong faith feech its eftatc inihe pfomtfct 
kliathcnottgb,itgoes> awiyrejoyciog; if weatt faith hath not: 
lome of the eftateiaitsowahand«asweUaaia.9^4iibjimi^i£ia 
ttoobltd and afraid* 

5« The more hmfJUj nhkiv^emn^uhpirfwndidMiaffn^ 
r«ii i/c;^iiii^i^riAiy«|ii»C#wMM| bis faith isweak. . When 
00c word of God is not eiiQiigh»busGod mnfl fay it once aodi 
«paici^r«iMl3f^^<^fii^<>wreckaily«: As^fii#ii>wjBiiid.bave4Mui 

- ' S3. figpe,, 



- ' ' ■ ' ' ' "^ 

figne, I ibc jieece muft b^ wet, and the earth dry ; ind then tiW' 
thcvixgttt^thcfieecsmufih irj^^nd J^tP Ue upon aB th& tittth^ 
Judges 6. 37,39. Thisftiewcdwcakneffe in his faith* ^0 doth 
ift in A Chnftian, when not one or two promifes , artd fcirce 
all of them, wich all the arguments in God and in Qirift, can 
pcrfwadehirathatGodwiIlben:^erciialto him, or thai Chtift 
belongs to hira. 

' J>. \\\^mdre tafie the (oule is to tet go that afffti^aH^e , tbc 
weaker is faith in fC; ' when a foul is like a weak hand ctafp^ 
iftig aOaff,and the ftaffe is eufily wri(l<fd oik ; fo the fonltetf 
go- that pt^GMTitfe; which did revive ic,ind rharY'^^ij?, ribith 
feemed to embrace it, this trgBCs^weakneffe ; as iit Peter ^vfbtn 

be heUtv4A tkdi tt'VPOi'C^ifi eft the fea, Hpan Chrlfls JP'ord ht - 

venture^ out} but when the waves met hi no^ he begins te jfnl( . 
bisfaifh was Wtlik, fThy dUfithmdenh.d than ef little faith^ 
faid Cbrifttobitn? Though ChhJtsWarddttve him oiit of the 
(hip, ^et it did not hold him up all (lone; AndtheDficipfesi 
9re trtefled M had heen he tph& fhonld htive redeemed Ifrml. 
80 when •ttiiiptatiof^ comes li^pori a foi^l , vrkl the fo\A is tn* 
dy CO be led by if, to credit it againd Gods promife, and 
Oods ceftimony ill the ifoDfcience, thtr apfneffe to let go 
our bold negnes much f^tre, and much feare argues weak 
ftiith. * ' 

' 7. Tke^DOre ^tpr tht fenlie t^'injijl on pergonal and inhertrn 
ej^atitittand^lnlk^i^ttmedia fidncia, meanes of perfwafioni 
rhi« (heWitftJtae the faith fswe^k: when fomethin^ inusmakcfi 
its the morecotifideW, as^wherf-it is unapt •cd beleeve, m* 
kffe it can difcerrfe fuch tin irihereht ftrenjjth of gwees, 
to inourne, andto pray, or t6 keep down finnc, or keep'' off 
temptation^ ■ ' •> - 

^.OhjiSi. It is true^tbefe abilities arc rf/?iW«{^^ , but yet they 
ate not MtH^:-'' *' " ' 

"^ Jei/.-Tbcy Bic^Mencei of z Mid Jaith, biitthey are no* 
meateeeoT caufei dfhteevlfg. The mean's or caufes are G9dJ^ 
pr^wi/<ri# which ought f alone) to he out feundatram and ^9e-^ 
C9iftagements, Now^whtn aperfon is ifnapt to bclecve that 
Goil will do-theft thirfgs^forhirt^nnlefrclhde things be doite . 
ehis is wcakncffe: • Go<id;fbiBg9,i^ehttiey'aWdoH^,thc^ate 
ftitctl^ra of cAfankfuUitffe,4nd When they- are ijf^tomifH ; the^^ 


Xr— ~"*~~~~~^ 1 I T Tl- II IIITIMI * ''*' .. ... 

arematcers of faith. They id.y'mhogK)ifi\i^tdemonftrmio apo^ 
fimori/i% rhe weaker dcn)on(Uatiorl^f' that a priori is much 
. ftronger; foi this depends on the caufe, and chat- on thecf- 
fed,. So is it in bejeevirg. . A bdeeving^ <i />wri, from the 
pcf/wafion of whacGod faiih, ^fiomliis goodnelTe and 
truth) is more ftrong then a beleeving apofieriori (that 

is ) /fom. A froittoa Pt ^apprehenfijOn ipf^ what Ood 

doth. . ...... .» . . ^ 

8. The Okor c^fiSaffd^nchetrfMltbt heMrtis^ this ihewsthe 
faith io be weak : ' h fad Spirit and-a maii faith, ufual^.^fc 
cotupamons : for a ftroogfaiib breeds omcb p^eaceinchecoiH 
fci|Bnc«, Rom.^ ^^i^* mid rfj^jciftgi iJPeMA, ImifhamX Jboftgk 
no9»ftffehim nox ) jtt tt hewing fe^f^jofCf ipPiA^ y>j mft^tgk^Ste 

4niff$a^fgiBrf.i fucb a Airh as this bach goiito isucbaiTDiiaiTce? 

bitt uqcbeerfulneife of heart argocs either, as yei the warn of 

all affurancc, or aflUrance very weak. / .*^ : 

>9»* The more avxi^m. and c^refulittff \ftmlf i^ fWi is m 

figM of 9 weak faieh. fyhap fiaSm^ ^at^rymd whaPji^ 

M^r ii/rm^t. Mnd ^vph^t fiaff .709. p§tt,iout This 'bOE SaTioBt 

faith in Matthew 6. (hewes little faith. For the lefler the 

ttniigs^aie fot wliich we are to tnift . the onooe wtoaknefie is< 

^ there if we do diftruft, efpecially where the helper is (hB* 

f SifDkfA and willing , : and .hath paft his pwnik^ .Ni^w, 

Qod is wilting tjo do for Bele^iwra more xhea aU chc;caitti 

is worth ^ iand hath tione greaser. anatriefr for them?; J^ 

joherfore a fafpi£iion.ofbiiafx}ri^mall.matters|(i)eiv&but a rmall 


' 10. The moise apt the . haarJ i$ tt h A^enJtdartkt ifiau of 
^hri^fi% it is a figoe that faith is ^wcak^ ^ Thir b; evtdenr in 
the Difctpics who bcirg weak in £aith^ £|^rift«ra&< forced^. to 
Jtcep [Djfoy things in» becaufe tkty. vert nut. ahh t^^itai^ ^^^^ i 
and when he fpake of his* fufferings^ and departing fcopa. them, 
abcy;wete anch. amazed and troubted. :.-':* 

'■••':''•' -^ ' ' i."3 ^ .i'. •♦ n 'tit • .•? / • />u It 'J 

,1 •. 

«. tiHMaii 

i^*— — — »— »^i I I I tf ' ■ ■ T . -^ 

136 the/^riememdndd^erftue Ch,i^.SeSt.$ 


THus for rh« difceveries of faith in W€akne(fe : Now fol- 
low tlie demonftracions of the tr^tk in fdkk tk$m£k 

The troth of fill th hath t grett latirode, icfsaotcoofiacd to 
/uch an height, to fuch a point of einiiiency, as Tome coocei?e : 

' ^ ' Look as beat hath fcvetall dcgreea, and as health hadi miny 
/jp«riai| and i^ life bath many ^eps witbia which the true flatore ^ 
of them may be feated» fo if u with faith, the true ciscare.of it 
' m^ be in a great meafiire, aad yet in a leflcr meafurei aod 
thottgbweak ^itbbe mc ftroog, yet it is faich: weakaeflfeis 
BOtltke dettfa>wbich is oppofed to life,but like infirmity, which 
16 oppofed to ftreng tb. Strong faith is weak faith more per- 
fefted, and weak faith is ftroog faich in difpofition, in teodancy; 
it is within the compalTe* Negation is one tfaiogf iroperfiedi on 
is another thing; no fiidi is ^oite oppofite co faith, Imt weak 
firith if it be oppofed to flreogth , yet it is hoc oppofed co 

5.Dcmonftra. ^o^^. the tmth of weak faith may apptare in.thefe- 

lions of tbe Mtn^ ^ ^^ 

u£ ^ ^^'^ P^' ^faMgb W^»k AMh be not/m th^ ftrijl is iis S^mtir 
"vet weak faith mil h§mmr Ckrifi 0$ iis L&ri : tbongb it caoooc 
lee Chrift, beflowing it feif on the fool, yet it will make tbe fool 
torefigneopitielfcoChrift : Thooghitcaanot finde comfort, 
yet it will oppofe fin : though it cannot comprehend Cbrifl, yet 
itwooMnoc willingly ofiend.Chrift. Faith mfrrengtkttn ppt 
<0&t it felfe s» pmrfwdfim^ I i^mm tluu mj rtdnmif Uv $tb^ Job 1 9. 
YtifmikimffiAffifh ( M was that of Th§mm ) iMmprnt finkU 
t€tfmfuhj4ai0iH^jl^d,4mdMjGi^i Iwillbaveao Lordbnc 
£britl,^tf.20. • ' 

• The viiaUdS fffsiib is not refleiive bat diieft. It is ooc 
(this Chriit is mine, bat this I receive, and embrace Cbrift, nowr 
^beweak faith cannot fetle its title to Chrifi, fb as ffarong faith 
can do, yet it can vindicate tbe title that Chrift hath to the fool^ 
ehoQgh it cannot fee iu ownpropriety m Chrift, yet it can main* 
taine Chrifis propriety to it, it doth acknowledge, it doth yield 
nntofioLaw^t^rpower, or right, over tbeioal biitCbrifts;.ic 


« < 


— "*"-^ —-^^ — — ^ — — l- — -fc»^ ■ ■ 1 1 — — — w I* « 

ial{faith. 137 

i*"^"^- *■ ^ mi'm^m 

looks on finne isaneneqiyy chough it caoooc ftc Cbrift as« 

3. What weik faith docb wane in the tnadth of firfmajlon , 
chat ic makes up hi cbe deftb of humility. A weak believer|though 
becar^nbc fee hrmfclf grt^t in Gsisfjes^ yec he doctf appeare 
hwinbis^i^nejrsi icwill not quarrdi wkh God, becaufeheo*^ 
pens htm/elf no more, buc abaicch rcrelf, becaufe ic is pioft un- 
vf$nhj cf the leaft of truth 0nd goo4»^ffe. 

There |)C cwo cbings which all cme faicb wiU 

■One is Co vdueChrifi. 

y Another is co mtdar V4lm$ our fdvis*' It can pacglo- 
j-y 00 Chrift , and cake fiiame ro ic felfe ; He is the 
fweeceft Saviour, and I am the greaceft finaer. . 

Faith ofualiy adbin one of cbefe^ekher in receiving or in aba^ 
iiflg; Fot eitberit makes cbe foul co fee its happinefle in Cbcaft, 
which breeds joy fuloefle , or co fee ics own anwoctby . vileoefle^ 
iMrciufe of fin,aod foiccaufechlowlteefie offpific^ Strong faith 
( like ^hn ) can be in Cbrifts bofome buc weak faich, ( tike F/- 
/#r ) will fall down ac Cbrifts feec; ftrong faith maybe fcenby 
tbe eye, and weak faith by che knee»chacftandsup and blefled 
C]:ad for Chrift, cbis £slls down andbegsof God for Cbrifi* And 
ibis, nor/rr my fdkf O Lovifi f¥t unm Mongs nothing but Jismi 
uud confufion^ ) kut far tbf gooJbto^t fakf^ O Lard^ ( for to theo £#• 
long mercies andforgivontffes ) 

9 H^i^l^ faith Jibough ic hacb but ttnder confid$nces of ithintortSl 

iu Cbrifl* yec it bath flroog diflikes, and combates. with that on*^ 
belief which hindcfs hia perfwafion. Tbongb weak faith ean^ 
noc fee Chrift as tcs eafe>&€. yec ic cw feci unbelief as its harden 
andcrottble. , 

There are cwo cbings (if i miftake not) which accompaniealt 
true faitb^aitd the weaketl. « 

/One is to m^gnijk tho Bate im Cbrifi^ 

Another is co dtflikf tho ftate out «/ Cbrift^i Q bappy isrthac 
mao^who can comprehend, as be is comprehended, l^itb weak 
faicb, and what (halt I do with chis unbelieving bearc^this doob*' 
tiop,fttfpefting, fearful heart? (halU alwatesqaeftiont (hall lal- 
waicf find cfaefe dilpocings^ carnal reafoottfgs^ reelings, ftaggerr^ 
iafffLardhiJfiius uuhJkf^ Lord pcrfwade this bear( of mine« 

T caufe 

- - . ■ , .p., ■ ■ I ■ ■ ■ — " ^^ "■ »• ■ ' "^ 

1^8 Ihe agretment and diffennee CLi5.Scd.5 

caiife it to cruft in thy falvacion in Cfarift./j/ nnf^mffomtj ths$ 
tbcu art my falvation. » 

The ivM^ bfkever hath many prayers in his heart, many tears 
in his eyes, and many conflids in his minde* tie believes and 
doubts, fk prayes and doubteth, he mornes and doubteth, yet 
though he doubts he will believe, and though he doubts be will 
pray, and bccaufe he (lili doubts he will therefore fttll iDoriie, 
He looks often towards Cbrift, O chat I coold beheve, be lookt 
often on hisown heart,why wilttbou notyet bdieve^be lookt 
up to God ; O make me co believe; fometimesbe fpends bis time 
inprayerformorefaith/omtimesin difputeivith bis weak huth, 
one maine di£l?rence 'cwiit bira and the ftroog believer 
iathiSi that the ftrong believer hatfa got into ChriOt tnott; 
and this weak beleever is fighting for the way unto 
4* fF04k^sub, U'ili not reft in weaknefle, if truth be in k. In s 

4fveak cbtidi (vetl «nd living, there are two qualifications of iif^i 
Ofl€ is thist that ititutBivf; another is this, that it i^ Thr^ft^f^ 
yfvr, it w)ll be doing, and it will be encrealing. So itiswitb 
al troefaitfastbough weaksit is adrawing of the foulunto Chrift, 
yea itJa a drawing of fomething more from Cb aft unto tbefdiii; 
What binders it, that grieves ic, and what k wanu, after tbac it 
longs and craves. No grace fs right wivcb is idle, or labonratioc 
Luke 9* toexceed itfelf. LwiMf my $m^tUifiit\A that we&k believtr.0 

L^rd encreafe omrfditb, faid they of little faith. The wnksrifh^ 
he would be lying m tin T>9$1, and fo will weak faith, it will be 
at the mi4n04 of firengtb : It loves to be doing abottt 
ebrift , and to be where ibe ftrengtb of Chrift is revealed. 

It is ftfffet043ibrerve the grounds of its fears and doubtings, 
and careful I to remove them. Ohow earncftis the weakbe-- 
liever to beare what God will fpeak unto bim, and if at any time 
the foul can get by the affiftance of the Word , to clofe» with 
mercy and Chrift,it is revived with joy of tears, and falls down 

Nay,i(F it oath apprehended, but a bint, but a crevife, if it h 
etiabkd but a little to ftep above its dat k doabtings, to appr 
bend but a dat tiog bearae, any perfw^fion that all is well or wt 
be fo, it \% refrc<ked,and faith ibat g^A isp^JU obferve that tbt. 
weakcbildewiH be mucb afiei iliei»rcaft»».Md the weak mat 


*rr^ -"»* 

Chti^^Sed.^. cfftrongattdmeak^faHk i^p 

will btndle hit ftaf& much ,• and the weak '{^clierer 
will be miich ac the placet and ordinaaces, and wayetof more 

Ic is with faith,as it is with a blade ^corn, at the firft rhe eare 
ofgraineisquice skinned over, yet ic breaks' open afide and ae 
lengtfa if the very top of thrftalk. Se faich at firft is fwached 
over with doubdhgs f none biic a eeoder and mercifui God ean 
fetdiat little muftard-feed) botat length, ttopens to more ad« 
facrence on God and Chrift^and promifes^and in time it can trc* 
Q0pb againft its former feares and fufpitions* Or ic is like 
a irepk ni^n recoTcring : ifbecanbatilud,ics «veil, thenifbe 
can fee on in a hw paces with his ftaff^^en if his motion can he 
fiogie, then ff longer,'' tbcA if ftronger; fo isicwiibfUtb, if it 
canaiakethe bnl to look upon Chnf^^thrn tl j>GO«id ho\M 
kirn 49 mim^ then if fo friihoM$ feat^ then if fo Whbj^j^ then itii§ 
wkfa firtngtbf and ftedfaftneflf . 

It will not rtB in md^nift, ihoogh k irghi m t^ui^nefi^ htft 
like the weak Irie which it winding op the cree/o will'Aith b^ 
winding np the foni higher ^and higher into Chrift by ibe 
belpof hif SpiritjOf Ua Promtfirstof his Word, and of bi« Sacra^ 

^tH^04kfakh'm\l yttv4nmt$thf f49A$ip9nChpijtjfb6UghH cannot 
dt^0iist$tU;tio€4i^mr itiftarss nor ( totr^own fenfe) refy 
^ Ckrifi- yet if the (bnl be pnt and determined r6 one of tbe(fc, 
^cither to rehoonce all bope in GhfUl, and fo to beloft, or eo jpni 
U felf oponChrift^boQgh it hath no inimrd encoaragtment from 
if felf s I fay at fucb atime, even Weak faith will difeover it fetf, 
ic will not renoonce ks hiMeo tmereft m Chrift^ but will rdule 
chcfonionbiroi Jff lpmj(»^7;tfH)/%, y<K Iwill cleave ro Chrtft, 
yecl wiltcaftmyfbolonhim and on his blood , and rrgbteour* 
a^flfe. • -^ 

» . ■ . . .'« '» * .i 

\ - * . I • • ; . . . ' w .- • N ( : i . ) 




rHe third genera) which We obfcrred to the former fcrupit The .^ 
Waa the V#iiwr*nirr ^MMtl^\m\x is crae(WhetW ftrong dmcc of all 

yink) ^fttwMmidM^mfi^^ % . ; . .i.^ V ? faith in fourc 

■ T 3 ^ Firfti*^^' 

■■«I^M>W •■! ■ ■ 

The agrefmotottd difftrencif Ch. 1 5 . SeS.5 

' Ffrft> every believer bath %. fnre imterifi iit Chnft i U is with 
the members of Cbrift, as with the meroberi of the bodf ,clrough 
they tt^ ROC all oietjUMll jlrength^ in a compari/bn one with the 
other,' yet they arc of equdit cpnjurfQiom in a relation cf^B of 
tkem4§ thi hend^ 

So one believer eiLceeds another in a fpecial meafure of faub^ 
yet every believer is a member firmly and furiy knicco Qirift , 
the bead of all believers, cbrift i$ not the SiHViourjkuA Lsri 
only of the ttrong,but alfo of the weak, not only the old roan, 
nor only cbe young man^ but alfo the cbildrc(i, iht little chit* 
tlreo, ( to wiiom Saint J^hn ^fit) they are ail ia Cbrrft: 

^ Theie is a wide difference Ywixt nftexlvi t$rtdintj , and 'twist 
uai€erUiim$f.^tnt€rffifikrQttg faith hath the pre-eminence of . 
weak faith, in refjpcd of a rtfltxiveand fenfibk xettainty , bttt 
not inrefped of areall certaimy, this is univocal, tbe^ union 
'twiitCbrifl andibe fool, 'doth not depend upon the ftcength , 
bncnpon tltetrnth of fai^;Jf my will confents unta Gbrift , 
if my heart accepts of bim apon Lis own tearme^, if I take bit 
whole perfoii^and "bis whole condition, the match is truly made 
'fwiztCbrifl and me, be is forely mine, and I am furely fai^ 
/ikboughljmDotinan aflured condition, yet 1 am in a fare 
unjoii I Chrift dotbcercatnly owti that foul, which by faitb doth 
truly embrace bim .* s^^// mim ate th'mi^ and thine are^ine^ faith 
Cbrift, Jth, 17. io« He fpeaks of the Difdples, and of all the 
£led> who were the fathers in refpeA of a gracious eleftjoa^ 
tfid giftr^oit Cbrifls in i'erped of a teniir sfeBion anduniepL So 
cbac here is oneconcordance ofalifiicii in refpeft of fnndamMN 
tatlcomfprt>t^/«. that the ebjeSive mmtj is one and cotttBon, 
tbe weak and the flrong eye meet in the fame colours as the ofa^ 
jeft.and weak and flrong faith, are two different bands » yce 
both of them upon one and the fame Chrifl. 

Secondly, evesy believer hath ^Umficiat interefiim CiMfi 2 
( that i ) weak faith bath an intercfl in the benefits of Chhft, a» 
well as the ftrong faith. 

I will inilance tn fome fpecial and choife bencp^ 
. iitt« •■..-.', 1 _ , •' , I 

Fir ft, IitJlefff)nti9thUqmi the MM^MBi^Mfih LaW^^. Gbiift 
took that off, £U wm madi 4 ciarfr fn^^t thai vMie^ 9nMm : He 


Ch.i5.Se^5. ^ffirmgandtpeakfaitbi . 14:1 

did BOtfland in the loomoDty of emioenc«bocofeveIybe- 
- iitvcr. and eoduredr the wrath to the utmoft for every one who 
dotli believe on him. 

Thoa arc freed from a curfed eftate by ^ the leaft faith ; 
every degree of true, faith makes the condition to be a ' 
ftate of life , and f^ffetb $$$ fr^m iiAtb Mid tondimnati^. 
Ibn^ un9 cwdimn^tiw t^them tbst are tM Cbrifi Jefm^Rom* 
8. 1. 

Secondly, Eimffiontf finnfs, what Chriftiaid to that im^ 
potent pcrfon ^ SMm h of go^i eht^r^ thy (innes tare for given 
tbie^ that is true of every beleever, Chrift bath pur(:hafed a 
pardon fo|* him, %0^3f 2i*^H>_Be it known unto jin^mtn and 
brethrtn^thai throngh thif man is freatbid mnio^yom the forgkpemffe 
effinnas, Vcr.jp. ^nd by bitB aS that believe arejttfiifUdj 

. If any believer went without bis di&harge, then probable 
it is that the weakeft' (hould be be, hue the Scripture; (peak* 
ingof the Weakeft faith^Oktkcs itznhMihol^Hngapa'doninit. 
. X John z* 12. / tvrite unto jo» little ehUdten , becaufe jenr (!»$ 
aat^ fjorgiven you fer hie namet fakg ;. though children , though 
little children, yec pardoned children, and mark it, the caufe of 
that pardon was common to ibem with the (Wronger men 
(wt feff hie Names- fakf:) a man is^ no& pardoned for the 
fiiength of his faith, nor debarred of it for the weaknefTe of 
bis faith, but both tb'one and the other enjoys it for his Names 
fake (that is) For Cbrifis fak^. 

Nay,obrerveit,thatthough weak and ftrong faith may vary 
much ii) the manner and degree of the apprebenfion , or per- 
fwaGon, or reading of the pardon , yet they both agree in 
the flrength, and in the latitude of pardon. The weak belie-^ 
vcr bath ar. an effcdual, and as ample, and full remiflfiot 
fs the flronge(li>eliever; for Chrift did not become anun- 
cqual foray, or an uneven Sacrifice for finne ; my roeaniiig is 
this, that he did not only undertake the debts of fome be- 
lievers, lut of every one ; nor did he undertake foine debts on* 
ly of fome beUevers, but all the debts of all belcevers. Therefore 
it is .aid{£/4; ii.6.Tbe Lordh^hfaidon bimtheiniqnity^fwalli 
tnd jer. 3 a. 8. / reiU pardon ail their iniquities thereby they have 
finnedi which words extend toall beteevers, becaufd :to all th^t 
ne covenanted. ' J 3. Thirdly, 

1^3 "^f^ agtegptmi ^uddifereuee . Cb. 1 5 .ScSt.6 

coromoa. equal imefeftin ibis by aU bdeevers : Ic i% but ont 
garmenc for every beleevcr, ic is an entire chitig. One 
believer baih not one rigbceoufnefle to jaftifie him. 
j^od aaother believer another, box all are juftiged^by the 
fame rigbceoufne(re of Cbrift ; neitbet i$ the impi^catioe of 
this righteoufncire partial, or unequal^t ahke to all that be- 
lieve. Rom. ^.2 1. Thi rigbt0cu[nef[9 of 9#J >iPithoHt tbiL^W 
um§nif€fiiA,hi9g witifefed tyiht La^ ^ni ihei frt^jAits^ Ver. 
aJ. £vtn th righMufmffe of Qod^ Which uhj fMh ^ffsfm 
Chri/l 9int0 4/7, W t^p^n 0II tkim ibAt Mavi , f^r ikire is m$ 
diffinnpf. Tlicfefore God ifjatd imv.%6.) th$ fmftifUr of 
bim ibdi Muvnb in J$fm^ if any man docli cmdy belieyo 
in Chrift^God juftifies that man, and Cbrift ia Oladc righted 
oufncfte anco hioif (chat is) (he Lord will reckon unco biO'tbe 
.figfateournedb of Cbrift* be will in Cfarifl prosouoce Um /aft 
aid acquii him. 

The mod $Uv4tid Mnvtr caooot ht prefentcd ir^ a jodicl* 
al way before Godr juftice fafely, in the firengtb of bk omm 
^fr/e£Fifif/, and. therefore bath no fcafoA to glory oriioaft, 
and the uioft mJ^ hU^erk aot excluded* mc subrfud Wt^i 

ihi roii of C^i^s Cow^leM rigbUoMfiiogo , AOCwichftaodl^ 
tog bis own msmfoU imMrfoSions^ and th<frefore hatb oo 
reafon to be difcoaraged or difraayed, for as much a« CArsyf 
is tbo end^ tbf Law for rigbiiomfnejfo to €9trj ono tb4H belkvHf 

' Foortblyy rile inbiriionco of glorf , even tbofe weak Difci« 

pies who were oft rebuild (ot their ftar^znidombtings^ were 

commanded by Chrift to rejofcc; btcimfo tboir rnmos t»fro writ-' 

tin in tbo bookjfUf^ 

If we be 'Boliiwrs;9tt are A>nnes,and if ibnnes, thea heira* 

beires oflife^Uidco-biiroswiib Cbrifi mgloryU Rom.8.l5|l^ 
GaU^z6. ToMTO MibocbUdftn ofOodbffititbom Cbrifi fofsot. 
Verf. ^9# And if jo bi CbrifiSf tbtn nrefo ^brnbamifood^ mm 
biirsaceordimg ioAepromifi.^ John 3. 16. JTbofoov^r beHfVoiL 
pi Umlkallnoiporijb, tmbnve omrUjling lifo^ for eternal lifi 
is footdedin Cbrift,God haih pot ail life in hm ^ firc^ bim we 
draw QDC lifo if grace^udhy him wc poflefleour^«f^^f7. 
I John 5. ii, Gid h0b ffvinimom MrihU l^i ^ and iUi lifi 

Ch,i5>Sea.g. tffhoi^imdmakfiuth. ^ 

ar M hh S^nm. Yttk it. Hi ti^ kmh the Sinrn kutk 

• 0*;. Y«, bat who are they who Wf the S§nf 

SpL Stcvir, 13, Thf/i things / hdvi written tmtojm , tbathi'^ 
Heve wtkjtN^me ef tk Senne^ CoJ^th4t t^ m4j kjfo"^ that ye 
hatHi ef^m4lHfe^t% if belhoold fay, every believer ii be who 
bach tbc Sonne, and by him that eternal life. 

^. Erery beleever bath Tertdal intcrcft inCbrift (that is) 
he Ihall partake of the vertues, and graces , and ftrength of 

The nr(ues ofChrift are many- I will toucb at fonw, 

I. A crnetfjing verttte V9h\c\x fubdoes tbe love and domi* 
fiton of- rinne,now every beleever (hares in tbis^ thoagh one 
beleever be more troobled with tbe infolent motions of finne, 
rhen atioiher, yet ao believer (hall lie under tbe domint- 
oil of imiit^Rem.6A^. *Sinne fbsU net bMvei^mi^en^ever jen^ 
fer fern are net tmderthe La^^tnt unier grace. Gal, 5. 24. 
Awk they that are Chrifis leave erttcffied the fie/i with the af- 
feUient and tufts. Every beleever is gathered onder t|ie red 
and Seefter$f Chri^^ andt$ madle alive to Gbrift, and dead 
CO Gnne, y^a,aTid Chcift will more and more morttfie his cor- 
rofR beart ; Ke will be made death to tbe ftrongeft luft in rfae 
ireakeft believer. 

•• An affifiing vertne^whicb aides the foul in matter of du- 
ty and ftrvice ; now Chriil will not only guide tbe ftrong, but 
alfo lead tbe weak believer : He will knd forth bis en^ling 
Brtngth'iiM all the fervices whicb he requires, 2 Cor. 11.9* 
He f4idnfft4> me^my grace is fuffiaent fer' thee /for mj flretigth 
ie ' made per fed iJ» w^al^ef^ • mcft gUilj therefore' will I glory 
im mineUnfirmhies^ that the fewer ef Chrift tmay reft upon 
me. As if he (hould fay , there was weaknefle and infirmi- 
7 on Pauls part, but there was ftrength and power oxxCHrifts 
iTt^ and this ftrength would Chrift make to appeaHn Pasils 
eaknefle (that is) though "Paul faw and felt his own ftrength 
fufficicnt; yet he ftiould find Chrift fufficienr, fufficientfy ina- 
ing him in that particular. Rem, 8. i6. Llkemfe , $he Spirit 
^ hel^tbwurinfirmitiips4ferwe kp^w net ^hat Xl^ fienldpraj 
'M we eetght, Imt tbe Spirit it fetfe mak^h ' inteteeffiiin fer 




-■^ 1 I [ I ._ . 11 ■ I I ' — ^ "• ' — -n r • — ' . ^ 

144 7yagreememand(l^irence .Cb.f 5;«Sed.^ 

m wkh grMnings which cannot h nitctid. Mark cbac piate , 
though wc arc very infirtne, very weak to any h.>tyduty^<o 
prayer and the reft, yet Chrift will help^hc will coroe in with 
tris Spirit which (hall enable us with fuppltcacioos , fo that 
even very weak f>flievers tazy take comfort iotbis, cbat Chrift 
will ftrengthen aod aide theorby J)is Spirit in duties as well 
as the ftrongcft. 

The greateft bcliei«r cannot performc fervicc by hk nm 
J?rr«gr A, and the weahfi fliall h^inab^fd by Ckrifii. 
' There be three things which Chrift will coiQmQiii- 
cate to every believer » even to the weakeft, about (ta« 
ty. ' . ^ . 

'One \s^ an affifQian and heart. 

Another hyfirengibafsdajp fiance. 

The laft is, p^ird^M and acceptance i whit is amifle, and 
- wanting, fiiall be pardoned , and what is imperft^y, and 
weakly good, (hall yet through his* intcrcefli on be aocepc* 

His Father (for his merits) will no^ de^ife the d^j of fwuJl 
> ' ?• Pcrfeverhg vertne, by Which the foul comes at length to 
^ ' ca(t Anchor and to befafeiy landed. Now the ftrong faith bath 
(in a fort) heaven already, yet weak faith (hall alfo make 
a faving voyage : as it was with them in Tennis fkip'^racl( , 
fome of them could fwim, and quickly, and better ge to (hore^ 
others were more unskilful, and therefore laid hold and made 
u(e of broken boards, yet the text faith, That thej ail came fdfe 
to land I That I fay of ftrong and weak faith , though the 
ftrong believer can Better cut through the manifold oppoHch 
cm of the world, though he can rife more eaflly above the 
nvayes of Satans temptations then the weak believer, yet both 
of them (hkllboid out to the end, and meet at heaven. Yod 
fee feveril bottoms at fea, one makes more fpeed then another^ 
and perhaps is better ordered; but thofe duller and flower b^ot- 
tomsfollowmfter, and at length they come to the (ame Haven, 
and fo caft Anchor together. So,&c» 

That Chri/l, who Is the jlmtbor^ will alfo be the finijher of. 
all true ftitb.and though faith may b^ very weak, yet the weak« 
eft faith is iQVicicible: 7ke j^ate^ {no not) if bell ( and they 



-■ - ■ « ■ . I I ■■, I ^ . J I I . . 

Cii.i5.Sc6b.6. ofliro»ga/idtpe^l{faith. 145 

import the {b:ODgcft oppoHcion) JhaS not frevsik dgainft it. 
Ic is, confeflcd, cbacinfunmay. much aflauU and batter i and 
tbe world isay oppofe and toeter, and fi9m$ may weaken » in- 
cerrupc and ftagger even the foundations of the crueft faith $ 
but to be oppctfled is one thing , and co be fupprefled is ano- 
ther ihing Kco bt jifpunded'xs onecbingtio be i^Vi^ii/ is another; 
For faith tp fall in ics ftrengch is one thing, for faith to faile 
tn tts l^ciog,is anochei ; Simpn^Simon (faid Cbrift to Piter) 
S0td» hath iUfifid. t3 ^innop^ tha m ^ktai s blit / havi frapd 
fprtfyg that thj fiUth failt n9t : O milictOQs devil , who bath 
ftrong temptations to weaken faitl;^ I O' graciousj Savioui^ » 
who-bath ftr^ngec incerceifions to preferve faith I even the 
weakcft faith is wrought by a divine band , and is kept by 
an almighty guard ; See i Ptt.i.s. fFho art kf}t ky thi fowtr 
cf God, throm^ faith ttnti falvathn • Anfwering the prayer of 
Chrift,7«l»»l7.^ic. Holy Father ktep th$m throngh thj ^W9$ 
Name^th^fe wham thfuhaftgivett me. Vtrk 20. Neither praf 
IJor thefe cnelj , km fet them alfovAich /ball hieeve en m^ 
tbAttgh their reeri. fyiefeeverhleevesetttmeJhaBnet^perijbJ^id 

Againe^ this is a fweet Comfort, that the weak believer (hall 
hojd out as well as the ftrongi and that Chrift is the Guardian of 
both ; verily, that maft nc^ds be good which God gives , and 
that mnft 'needs be /ure which Chrift keeps ; the weakeft be* 
leevec is held by a ftrong band,and is fecured by an infeparable 

4. St/ery Meever is in the hv^fttndametttetlUagtte vfith God^ 
ht is reconciled unto him , and hath a true ( nay for ought I 
yet nnderftand) an equal intereft in his fpecial love and tender* 
ocfTe: It is freely confefTed, that the ftrong belicvec bath more Love. 
fenfiblc^dtfcpveries of the ftreames, yet the weak believer is as 
d^p in the jfountaine. They fay in Legick^ thtic ftttfiantial r#» 
Uiiens do not admit a/irj(r««i of more andLiefTe, as the Father 
is an equal Father co every child, his paternity, and their filia- 
tion are indivifible tbitigs; Soisitlamfore in tbisbttfinelTe, 
God ii avrand tbe fame father to all that belecve^ his radical 
i^r is altke^^ his /M^^m««^tf/|i/ri (which teftifia that love) are 
. til al^ce one and the fame fPord^ one and the ftme^ Chrifi , one 
and the fame SacreumnUfiiA aod tbciiune J^ir. And for bis 

V ien% 

146 Jbe agrtmetit and d^rehce Cki^^Sed./ 

Tcndcrncfj, undtrmffft why i li any chiJde findcs the gentk; voice snd«a«i 

(i« hand, ic is the weak ctiilde; If any believer j^rtfei fofi 

and enc<l<iraging expreflions from God, it is the weak beleever. 

God would have them comforted,) ea he hath prepared chci^r/f/ 

ira.^^.ii^ fff C0nfr I ikihn (of fuch liicklings.; yea, and the knees Co dandt^ 

^^ ^ *» I j • roem; yea , the hAnds to iead thtm', yea , the mmes 10 carry ebliiiif 

IiMo.ii. ^nd thrift will not tjueneh the fwokf^l flax , nor brnift tbi 

trek^n rewJ. How often doth God caliispon the weakonea, 
to leekj'P ^^^ behold their King^ and their falvation ^ and to 
trnfi upon him^Mnd not tejtar^ nor to h difmajej; nay^ffir btt 

iake doth he often double and treble the protnife ; yea he 
confirmes the promife, IwiU fnrely bMvtmircj$nhim\ yea, be 
C«kcs Vis^Ath^he f^eares ij himfeff^ chat he will not He itntp 
ibem, nor f idle tbein\ yea, he rufifies tnd festes bis word wkh 
blood and truth. 

O bow doth God condefee od in his nature , in his Woid 
ill his wayes, in his dealings j in his forbearances towards weak 
beleevers^ how hath he prevented and anfwered all objVdions 
1 CO their hands? all which fliews bis iingalar love and leadec* 

neife unto tbeiD. 

It*— — »*^i— ^« ■■ III * *^m 

SECT. vir. 

NOw I proceed to the fourth and lad difcovery 
viz. ' * 

The imftt4lity o(Brong and "^eak.fditb in, refped of circoin* 
ftantial comferts and (otne other confequences ;. thus they 
difier e«eediogly , though both be in a fare and iaving con- 
^ I. The wenk^ beleever falli fliorc of thtX jpj vthicb tfcc 

ft rang beieever potkScth. 
Joy three ways 9^ may be confidcred three way e«, either in its canfe, which 
confidcrcd. is the Uve ^efGod and the bl^d ofCbrifii or in its titUeLnA cUeim 
which belongs to faith receiving Chrift^or in its aSlu^l t * 
(eneett^ feelittg, v^ihich depends upon a beleeving appc^ 
fioa and pcr&mioii* Now, tboMb the weakeft beleever k 

— r 11^ 

Ch.i^.Sc^./. (ffirMgoftdtfieak, faith. 147 

diafe of great ioy,fof a» the ^n^elfptketo cfae flfepberds, 
ibttamy be faid to bicn, JFa[4r not^f^r hMd I bring jou good 
fyd^p ^ gresfj9fifffr mnto jo$$ U iomo this day ia the C^j of 
of'^^vid^d Saviofttytfhickif Chrifl tht Lord^ LulKpi: 9, 10. . 

And though he hath a true title to the fweete(\: }o^ ^ for 
faith doth oaitehim to Cbrift, and Chrifl: entitles him to foy, 
yet he hath not fuchan nff/i^/ fn^tnco of joy aa the ilrong 
beleever. Every faith is an hand»hoiding,buc the ttrong faich ^ 

4achemouth,tifting that fv^eetwine. He hath not fuch foil 
ap^prehenfions of hia own ftate, he doth not yet fo clearly 
conceive of that great love andgoodneflfe which God hatb 
put inCbrift for him ; He hath not fach an evident view of 
isrrown particular interefh in God otGhrifl^ but is infinitely 
toffed with doubtings and fufpitions ^ whether he may yet 
iako Chrifl as his, whether he may o^n the fromifos of mercy, 
ind 4pfrofriftti tho ^grodt loving kjnintjfo of a FAibeK^OW igno- - 

rimce is apt to breed fufpftions.and doubts are apt to raife 
feafi ^ both of which keeps off or under, aAual joy t Nd . 
man can well jvj \n a sonasUd good^or joy much in a fue^ 
ftioked thiol AH the good which God hath firmly and largely 
* made over unto me in bis Sonne ; it doth sot affeft my heart 
with gUdfieffe and rejoycing^ whiteslartt indiTpute with it, 
and am rather apt to conclude, it is not for me , then that 
it is my portion. The ftrong believer therefore bath this ad- 
Tvntagepf the weak, be is more acquainted in particular about 
bff good, and fo his heart r^j^jr^/iSp ^hh }oj tHn[peakdhlo and 
gUyiomy his fo^l dolh rejoyc^ to' Ood his Saviotsr^ but the 
wttk beKever cannot yet fee his pardon , yea often rufpeds 
vrbetberit fhaHbe-drawn or no: one ^s in afaire day, the 
Other in a # «t ; It fs day to both. 

The matter IS c'eareto the ftrong believer , and therefore 
his heart goes away vejoycing, the matter is doubtful to the 
weak beleever, and therefore his foule goes away weeping.^ 
Ooe of them hath a good Chrift, and a glad heart too, 
tJht other bath a good Chrift, but yet a very heavy heart : . 
Hit t)d(re<fion is doubtfiil) and therefere bis heart is forrow^ 

fill. , . • • 

3. Ti^ wodk^ hko^r h«b not tbztfheetfeace that rhe firoffg 

Miowthnhi where^aithis weik tbete the confcieoce is not 
Afooghly fetlcd, V a Pcaco 

._ » 

7he.agte€m€nt and difference Ch. i ^ .Scdt.f 

peace, wliac« Peace in the coofcience ts,af it were, the hmrmomms twmg ^ 

! and focifjwg »fihi fffirit of man, jpringingfrcm m ftrfwrnfi^n^fCpiit ' 

l$vi in C^ifi : Now.che weak faich hacb ftroog fcniples, it hadi ^ 
many croubles, it is not fare chat all is rigbc,andalltscleare« 
]t (nay be^ that Grod is my God, and ic may be be is not; ic may 
be Cbrift is mine, and perhaps not; it miy be my (ins are pardon* 
(d, and it may be they are not; it may be that God is my friend, 
and reconcikdi and it may be be is nor. You know tbactbc 
peaceofaCbriltianmuft be feen ratified in a double Coorti 
ocelfe the foul will not be quiet; One is in rbe Coort of beavtit, 
another is in the Court oF confcience ; Nay, and (he pf ace io 
this lower Court is not cleare (il it corned from the higher Courci 
confcience cannot be quiet till God be quiet, it cannot gife 
teffimony and difcbarg|?,untiU God hath begun r If God batb 
HOC yet difmifTed the lout , if *b^ holds up the cafe of a linfal 
foul without rekafe^ confcience cannot acquit and free tbac (bolt 
But weak faith fees its fuit and tryal yet depending in the high 
Court of heaven; a weak believer doth not yet feeortnow time 
God willafluredly pardon bim, that God is reconciled to 
him, that God will indeed do good onto him , berc are bis 
doubts and fears,aail rbcrefore here aceliis troubles and per plez« 
scies. " 

Theftrongbeiieveriilike^MiWia.7yW;4. 8. J wUijJ^ 

The weak believer is like David io Tfd. 44. .1'$^ why 4^t Ibam 
CAfi d^mftf mj f$ul^ and ^kj art th$u thm difj^ud within me. 

The one is like the Mother which hath the cbild in heii armes^ 
or at her Breaftsi with many fmiling delights and fatiecies; the 
•tbc^ is like the mother now in labor^and travatle with the child 
which hath many- bitter cbrowes lind parges one fucceeding rhe 
other : The one is like a man flanding upon a rock^ where hit 
foot (lands unmoved and (leady; but the other h like a roan in & 
fafc (hip, upoh unquiet waters, to(ied up and down : Weak 
fticb is ifl a fafe (hip, (^^bichis Cbrift) but coiled upon vast- 
ety of waves, (which are our doubting$;)romecimes faith and 
bope, anon faich and feare; fomccimcs I may have confideoc^, 
aAOoX am cb& out of his 6^ ; now L will look up to Go^ wm 

' miiie 

Ch.j ^.ScA .j , fiffiroHgtrndwe^^finth, 149 

' mine in Cbrifti b^ mA \ff% fuvcly chis'ii pr^fumption, God wiu 

Such t ftormc, and fucb a calme it tberc ia the weak belftver^ 
fiich aaiinfetled fetling .* The day of his ,fmall comforu doth 
cafiiy (ic^andchenighcofmany eroubles abide long upon bini. 
Yoo (hall feldoroe lee a weak believer wicbout a ceire at bis 
> eycf a figb in bis bread, and a fear in bis bearc, yec I fear all is ^ 
notfiire^ OthatGodwoaidonceaffureme tbitbeismyGodl. 
I i^oow not whatto dO| or wbac co fay, or whac to tbtnk» I can^ 
06c fee the b/mi writing jet hhttfi Mt^ nor the ktAVins opining; 
and do you think there is any hope for me i Thus the wesk,>&* ^ 
liever. Bncftrong faith can anfwer many arguments, and up« ^ 
hold itsevidence againft many terapracions : It can more ea-* 
fily placa and ftiy the foul upon itsreft^tthathfeenand tafted 
more then weak faith, it knows whom it bath trufiedi «fid that 
hewill be its God and guide forever; that he hath pardoned 
cranfgreflions, and will ren)ember iniqui{y no more; where faith 
b great, there the war is fttong with fin, and the love high co 
God, and the peace more large and fetled in checonfcience* 

The weak believer bath not that fWatnefe in communipn with 
GodttthtftrcnghelieverbMtk Take him m the way of Ordi- 
nances, Of in the way of Duties; in botb» his cooverfings with 
Gody ace more brackifii and flat. When auy threatning tso« 
petiedandapplyed,his heart prefently mifgivea bim/may not 
thia concerne me? and,Iftarthis i$ my poriton«. When any 
precepts and graces are revealed and differenced, he is ufually 
0pr.rO charge W4nt t^ then^ ot hjfacrifis mn^r tbem, upon ^ 
bim/eif, either I am not thus as God requires, or if fo^ yct.not in 

When tbepoz of ointment ia4>penedi I mea^n tbc il^^d pf' 
^*brifis and the tender of rich mercy , f nd fpacious promts , 

ics of God, y^ the favonr of them is mixt to bis f6ul,.he doth || 

more diipuce his right, then can dofe with t beirgoodncflet yea^ 
bnt bow know 1 that lam intendedt' and anfwers^ I am not ripe 
forfochconfoiations^my wounds have not bled fufEciemly » I 
am not fitted , 1 4oubt I Should pptfumc, if l.fiiould:a(^ 

niv. • ♦ 

Againc, in matar rfdutj^tit be batkoot a fwcct comofprnop ^o'dmscs* 

wch^od neither* .Someiimes (o over^bornCf (bgt he (bink^ 

leo thettgrgetmM imdd^iNftce Cki^tScd.^ 

r ' i . - . - - ^1.-.. ^ 

i€ limine forbintofffay or look Up, affd tberefofe ii ready (itt 
a Be of temptation ) co lay afideche virork, yet he canooc but 
prav, but thenihe knee i^ bended with ruchfufpicions and con« 
clunons, perhaps this fhall be but to harden itie more, and Ood 
will not'beare me; or if the foul can gather afiy degrees of bettef 
confidence, thit it (h^!l finde fomegrace, and acceptance, then 
infttnily it qucftions &1II thi^ and '.ufpeSls even the 'Ofrf ^rmtt , 
ani^^i/vV^yijRsvvelUs Uiown ii*rfrrand pcfitions; eonjedtlrrng 
them ci>t>^ tkt\Kr,th^d^I/4M9flfHv<:iijdf4Jlfceitft4lhe/tr$^m(h\ti^ 

wdltoitftilf, then the yr^^^r* refdmiens tn^ fatisf4CHons of a 

'g(hd:tffd£racieHsGoJi^n^kohe<trithpr0jrr, ^ 

• 'And thuj r^the weik bclKvcr(for a long time ) kept in bitter^ 
nefle, hccanrot tdjfe the gtmine^e ffGcd, which he defircs to 
embratce^ nor rclilh thofe promifes which he defire^ ^^ppty* 
but in all comn^untons with God, eithtr dis- heartens his way be'->> 
fore, or difpiaceth bis cofeforts arterwards,either be i$ not fit t6 
•pray orelft not fit to <njoy,eitberbc canftot di fire ynhtti^ ge$d^ 
ottire ftill he is (^efi toning what is trae. So that ofc^timtfs, 

, even the ^rayei of his own comfort, are uncomfortabt^ 
to hin)| and Ibe Vtry ftnthddfpeaa, 11 bis ufuai trembhmti vex^ 

- ' Tbercarortldf airwMcbfliaybe, 

- Not oniy tbe ngtmn of nnbelitf, whJcb U an uncomforting in* 
gfedretrt^ 4ttd difquierir g iropediertt to the foul in all holy eoffli 
tCi\iTVton^''&^tMot\\tfropMUsofthis nnMief^andng the knA 
to look more on it felf then God, and raifing rnoitfearet f6t 
prefent Want, theft hopes for affured and promifed helpcs , ht^ 
fides ihtUmittingt efOcd to prefenc fatisfaftion, orelfe cOn*- 
eluding, no interefi in his favour and gracious intentions; bc- 
fides, forgetting nfualfy the fmdmtion and interctjjlon of 
Ctrijt^ in whom alone the foule and petitions arc worthy. 

^.Ihew^akje/fever hath notihitfuccesfH/nefo hcommiiHhH 
mtb ^ffd9i$ th€ l!roiig believer batb. 

• For a!ldoubtfngs do prejudice onrfutrs: There is not a more 
fure andtbrtipendious way conon.fuitoarfuits;thcn by deli- 
vering them oat oPan unbelieving heart : Nofaithmiybc fore 

^ : ofdenial, and he who delivers up his requefts to God withara 

tiand;'aiid an band>ithan hand of fiith.and a bind of doubting; 

- tit*e* be batfr a fotjgef of elfe a fliorrer imfwer. AcctfrUng n ehy 


CLi^.Se^^. tfpmtgmidwtiiikfaith, 151 

fsthb hit mi 0t hi ffyid Ctiriftj ftrong ftith brings God macii 

glory, afid doth fetch in mucb good co the foul, btu the ktkt 

faich, the le(Ter good; as according to the largenelTe of tfae vef- 

k\ or flrengch of the band , &c. The higher the Sno is.tbe more 

light is in Che Horizon, fo the greater the faith i$ in our requefts, 

tbe fooner and the larger ihall be our promifed aofwcrs^ You 

remember what Elt/b^i did onto foa/b Kifrg of If rati, takf thear* 

r9T»€S and be tool^ thim^txsA he faid, [mite ufon the grtmndy and he 

fmotetkrici^Md ^ajiJU And the msn of Qedwds wr/uh vritb ^Yi\^» iriS> 

kim^ and faid,/^* flmldfl have fmUtenfive orfiM tim^s, then hddft i^. * 

' theetf mitten Syria till thou haill cenfumed it^ where/u now them 
Ihalt (mite Sjrik but thrice, frajer \% iht arrore ef the feui^ it is 
tiie* fwifx meflenger fenc up to heaven, Sitid faith is the hand 
which difpaachet h it, now according to tht firength ef faith is the 
greatneffe effr^tr ififncceffe^ Thoa didft pray ( though ) with 
mocfa wcaknefle of faith, and baft got a little comfort, why didft 
tboo not fmite the ground fix times? why didft thou not double 

. thy ftrengtb in believing thou ihouldft then have had comfort^ 
liXe a river^whereai now tboQ h^ft only the fma4ler drops. Thou 
haft prayed, ( though ) with much weakntfle of faieb, and baft 
got a little power over thy finful and rebellious heart, why 
4i4A hot thou fmite the ground (ix times ? why didft thou not 
abound in more believing? for then thou ihouldft have had a 
^ter viAory over thy corrupt luftsandinelihattons^ • Herein 

. l^fAifireng faith tbe preeminence of ncf ^1^ that the one hath not 
cbitt full (peed at heaven as the other; not that God will not an*- 
fwecthe faith that is weak, but that its anfwers are roc fo full, 
becaufeic is accompanied with doubcings, Thiswcfinde ex-\ 
pcrimentally, thac pur helpes ( much of them ) yet ftick behindc 
in teaven^and our corrupcions ( much of them ) yet infulc below . 
in oar hearts, not that vve do not hate them» not that we do not 
pray againft tbemj but becaiiie our faith is new or weak, we ra* ^ 

clier think that God will not help, then thatbewill indeed an- 
' Cwelr os^'do US good«. • ' '/ -^ -^ - . -' ^ \ 

5. Tbe weak believer is more tinder the power of <he crea- 
cure tben the ftrong. My meaning is tbis^that his h^rt is tt)ore 
•pc to fink, and faile, and perplex, and difquiet him in the cban- 
gjes of outward things; r cfof&r i:^iioot cooie htft be ftarttes, 

aad if the afHidion be • dofoi iie no :. faafdiy .bold np.; . if. be 


.159 The agrttmeiuaitdd^eme Ch,i^.ScSt.f 

■ ■ ■ ■ I ■» ■ I . ■ 1 1.1 ■ * ' " ,- , . . — ^ ' 

harii not fonic frieadf co {mooch and cbcrifli hi8i»roiiieci]me 
tftace CO matouine and uphold birot If tbe cydc eposes notin^ 
ifcfae winde doch noc blow^tf che fig-tfeedQth nn kh^m^ 
a God pursbfoiDponanujiurual w;iV,if he couchcch him in bU 
Name^ cafe, advaQCage.anyneeroucwardfupporc>tf checrotTc . 
ibe long, now / am cujl cff^J /ImU fen/b, xplhttfi^Jl I rate^ wkdB 
fiall I dtifikt ^^<<^ •ji.r^J put en h wc and curs are uiidoiK, 
•thtf€*s Mfifii cAYttfor mj haij^ as D^vid fpakc f^r hit A«/f • The 
bearc gathers incu many agonies , pany prognofticacions, ma« 
. : ny challenges, of God , many impucienc vexations , perhaps 
:»riifm«rf;st^/, repinin^s,anddifconcen(5|'and diiiompers; yea, 
and hath fome(;imes.vilc and inglorious dunig'iK or ihtfruitr 
JfpKefs ofjervhi God^ &c. I think there is Icarce any one of 
thcfe, which che weak bdievct dpch.noc icniibly led in the 
times of hia (traits and e&igenccs , ( wlucb may exceeding- 
iy hiiaible andabafe his foul thert^forc ;) Bo: ihcfirong teh^vtr 
is a better Sj?a-man, his foul is more quiet in the alfffncff.hC'- 
caofe more loofened by faith to tixt pnfenct , eftht crt^tun^ In 
n faire day God wm much ^^n^r^Chough others break with j^jjm 
tbefrnUioH of »i»e 4nd 4fjU ; yec Lfird^ faith /David^ lift ih^m 
up tbf l$gk^ rf ibj eounttname np9n fN«« As if be ihonld 
faf ; I prize tiid jOy in cbac more than, in any tbing 
cKc. • . - ^ V 

lf\tFdfid4jG9dii^nomgh^Vid\.zi.\. Tin Lgri it my Sbitp^ 
hird^ IJb^H ttof fPdfit. Verfe 4, Thangh I ^4ik^ throngb the v^t^ 
iij tf tbe fiaid§^ efdisib / mOfesre none tvil^ fer ib^m art with 
tmff tbf red md tbf fidff^ ^bej cemfert me. Verfe 6. Smre/f 
goeineje tmd tmercjJbMi feSem me 4B tbe ddyes. ef mj life. So 
Pfa!m« 93.3. The fteeds bdve lifted mp O Lari% i^befieeds bdVse dift^ 
ed up-tbetrveiee^tbefieedsliftup their ^aves. P/alm, p3< .4. 
The Lord en bigbJe mightier then tbe neifeefmMj ^nters^ fern 
then tbe mighty wsvee eftbe Sen. So Pfnlme 1 1 8. tf « Tbe LerJt 
AT enmjfide^ImilnetfemMebnt msm cnn de unto me. Ver. lou 
ji) Nariem em^nffedme nbout^ but in the Name of the Lord met 
J iefhroy them. Ver . 1 1 • They tempaffed me ahut^ yen tbey cmte^ 
fnffid menbeutt but^&c* Ver* 1 2 • Thn cowepn§ed meubeut Mkf 
tees they me quenched ns the fire rftbornee^fer in tbe Nnmmmf 
ebe terdj&c^ So PfnL4Sa4^ TbieGedseoetrGodf^everumdu^ 
0ver,be Mttiie eurguiekniumte Jeutbt 


,t I ^ 

(Sin is a greater trooble, and rht^m^rld ir a greater burden 
CO cbe weak, then to the ftrong believer.) 
A Tb<w^4ktrUevir cannot bring God f» mtich glarj gf the 

God bath Glory from os many wayes- Glory to God 

By ac^tfinifigbu fiJcHtjf and ira/A,and power , and otber at- tl^ce wa)es. 
tributes, Rem.^.zo. 

By a iearing^ tk^^Afrmtfrnl hiMrt /ini Ufe^ John 1 5.81 
^ hy $hatfkfMl prai/ei a»d Mcknewtei£ltmi9$ts^VM.so.2j. 

Novr the w^d^^ believer be dotb not dc^mU God fo in bis Attti^ 
kmis\ll is often with bim, fViHthe Urdcafi off for ever} mB he ho 
fTdcioHii or jeii bo he favourahle no more for if $bo0 wh tboHcdnfi 
do this for me: It docb not fo clearly jaftifie God in the 
grcatneiTe.pf his power, in the^eadinefTeofhis mercy, in tber 
immutability of his truth. 

He is not fo fruitfrnl: for wh^re the root is weak , there 
the branches are not fo ftroogf or.full ; the frHi^fultteffe of tho 
i#jrf cofififts 13 the rich increafe.of all graces, and in the en- 
larged beavenlinefTeof the affeftions, and the frniiful- 
neflepf the life depends upon the inward inriching of the 
heart, at tbeftreamesontbe Spring, or the beames. on the Sun,, 
aqd the fruitfulnefle of both depends upon the richnefle of 

"^ Tbof ^tbe hdbits of pace depends imroedrately on Gods Sfi^ 
fif^^ aina not on faith, yet the aip#4/br//4i/j;r4r« depend (inftru- 
mentally) very much en fsUh, it being the Conduit pipe , that 
which drawf^rurr for jr4c# from Chrift. A weak believer can* 
BOt have fucb a ftrengtb of affcftion, nor vigor of aAions as 

He 19 notfo thdnl^fnl; you (hall for ever finde tbi^ to be 
truCf that 'What is a weakening to faith , chat is a leflcning 
io thanks. No maiu tongue is more in praife then he whofe 
heart: is Blled with perfwadon : God bath bot <cold thinks 
from bim.wbo is yet difputing and qQeftioning his receipts; 
where the mercy is fully cleared, there the heart is exceeding*^ . 
ly enlarged.* Bat till theidolfees it felf indeed a deher ^ it 
will prove but an ilUnd jl^iv foj-mdfier.^ How can I fully 
rfaank God, that be hath eiprefled that Mirsndnm of love, to 

X give 

154* jhe dgrmfmitJttti>difi 

give Cbrift tajpficiwiielaxyetliclo in m^ foul fuiptA ^nd quefibn 
whether this be fo or ^©J;?; .' : : :. • 

Um^ tk^ I )£uUyv^te/rt gnd praifeGodXor hrVftrh rntrcy in 
the pardon of my finncs, whiles my foul dothycr fol^ftthat 
the book isuncrofledjand'tbc controverfic of guilt is notycc 
trften.iip'cbrtxt God;ajnd mc? But where faith is l>rong,tbere 
fraife^u ireat ; when the Moon is fulltft oflight^cben tbctyde« 
arc higher ill their: ft turtles; ia-iht more cfccir apfiebcnfi- 
ons of.Qods Jov^eio ut in Chcid cvcnraifeth aiff^.«iotis to a 
gfeatfer flowofibankfulrccribations. /y^/io^ t. 'Bte^e tht 

X^rd O my fetil ^jtndaU fhat a within miblegt hi4 holy Niomc. 
Yen 2. *BUffiihe LardO mpfoMi^dndf^rgit not aH hkttneftg • 
SfQC bpvf/Uecbfifgetband ceohargethbfs foulto praic; but 
why? Kit.. }> Whifirpvetk sil'ihinr Ontfukits. Vtr. ^. fpi# 
crovntth t,hei mth loving l^ndnt^e And nmtctn, • - . 

\ 7. Tbe *^4ii^^*/*«v^'' will be more* ^j^i/^i{/r«J#> then rhc 
fiiODg believtc. It ii with the ftrong believer as with Sime&9^ 
who beiil Chfift h bk. ^rtms^ Nmv^ ( faid he ) Utttfi tt$A thy 
f£rv4m' Jiifmri in fcfctt fi^Jmine ^yt havi fitn thy Mv^ehn .* 

Ht miy efjiiiy dklire death to Jat him out pfa mi '^mAe world, 
who btth afTuredly got, an4 faatb Cbrift^the^Amldur blibet^^ 
tcr Hfe, Or as with Fanl, haying a d^firt tojipsft m^d^to^ -g^th 

Ctrifi^rvbich is far hetttry 2 Cor. 5. 1. ITe k^ow if otfr §MrtUf 
b90fe^ (^c. ^0 h^cm Imilding ofGod.Vot the ff^lig bdic- 
ver knows, that Chrifi utp^ him im lift and denth athdntage; tBy 
hkn we (hali go to the God of all mercies , And to the Father 
ofsB fonfoUti^ns. Hefliall go to that nuoiion which htsSa« 
viour hacb provided , and there have a gUriom $inim wit4 

God^ and focietj with SMntt for ever. But the weak^lekever 

will perhaps dagger, and hia; bean wiii divide it felf'* I would 
ROC yetdie,ifltt)u(t, wbatihali Ido/Chtiftishe wb(}mlhave 
ioved and fetved, but I am not fore that he i^ miae ; Heavenly 
glory is the wages for our fervice,but I am not fnre that lihaU 
go into it; matters Sire yet doubtful, and my heai't isyet Fear- 
ful, I know AOiwhecfaer fnchfinneaai* yet taken offi and how 
will God look upon me if Ldie, of ivhof^ loving favour I have 
not been a^fliMred^whtles I have lived?! hope the biftjand yet I fee 
caofe CO fear $ death may d o me good , yec I bad rather live to 
clear accounts ^cwixt God and my foul^tbat fo then I might give 
»P,«cc. 8.Xhe 

— — *■ 

C&.t^.Se&^;^. (ifjhmgaftdiiaeiJ( faith. < i^e 

■■-■'■ — - , 

S. Tiit^eskJkfUiVfir bath no( foch elmrfd taefeSkitUins.not 
tpiUt fBhmifficni as the ftroi^ believer*. 

The ftrong believer i^ttfC as therCborob in vf^^tr^^/jrCcA^ 
mk l^anmr^nA if lie (denki a^ (mrtfcdar good ; ^eif he can 
fit ^miir and iiag ; wbta be . j$ going :io prayer be fcbeiri d> 
l^iabcirtwicb acmifideooe 4m God^and Whea beflarfesGod 
deteridining and revealing bis will , tbere kebleflecb Godi 
tod fbUom biacaiiiflg.r aBtit tbe. wisak belieiwf is aDc tofore- 
Aii * m nieity^lke cdaooi! 6h a pfaun way for bit f raiq: ^ nor A 
ea(ily:i)Dtitibearc^aAecbis>deniak'^ !' L H .^ *\ ^ . ^^ 
' p; -Tbe i!j0E^tiirf tfumfioMmiloi^i mote intungU the i^^k ^ 
/^tn^ tben cbe ftrongiivise.tbe weaker veflel at iifo ainidft cbe 
gi«lc«rwa9es}Sataiidaobbcooi^ font «itb ettfaytxid e* 
wr tod anon dtfrpbe^yhim^kif hik tomforci^likerriMtfJbjyQ 
enem/ , he forcecb the woie befie^vayoftto %o^i:y Wijd 'ct^ 
bis tide, and increafeth miftakes to all paiTages 'cwizt God and 
ebeibtrt. .,.,,..•. ..^ - — . -• — • 

f . If be doth eaft himfelf on mercy , tben ic is prefampti- 
on; If be bolds off, .tiki itls .tnfi^dicy and rejeding of 

2. If be ^#AAir^< tbeo^ ic it ^JU^Mti^ ^^ndr Va^^brfaking of 

: 3. If be li$mi\ tbeo ie isonpardoMii<'» 4^aie ficidc ftiiow- 
Itdgt ami ftierey* > '^ - ^yn\»r^,.j[ ^d..? 'yi: .i. 

4. tfbe;fiodi|t}j|iifi;t^j#if/Vi^ 

only rbe Author) Otben, v^h^ c^uldht in [hrip 4iid iMve^foch 

' ' v^/ if «be ?eMf*fMk» itMMtf 't)raiMily|^ O i^it ,ib€y 
ace feattd up^iMia>^baKf^'bWf)Miyidfe^itie^^W^ 

7. If every^ tfoiriiipcloatbt ^oCvAMiiad in^M#»7 ^^^^^ 4Efi3> 

iaftfUMagbi^dttdicbrftifltii^^ ^ i -^ 

cbctt w«» ll^f6^My hm iif^ ofOsd^mfte^Mxt laf htmnow, 
^or ftir, nor ^ttias . but tbe font Is d#4i, iftcefl|[ bar jeaed s and 
Ood batb no pieafnre ia it 

X a 9.1f 


^>— "^ 

The dgreemnt'onddiffer^ct < Ch.i ^ .Se6):.8 

9. If \7od' doth MfvQcr thifeul^ yea,'biic cbtt ii bat -an im«- 
gintdon. If he Aoth not anpffer ^ why? then it is cleaie thic 

ifl> eJ9rifi^md*kif.iip9d: J^tlffrwd cmii aw^y wth wan^ G 
thenthmi Vj^ m»Mifvi»^t ot cK&choa hadft been feoc ainy 
mtb joy andthcreafr. * , ^ r 

ai. flHiawotptn am f^i graafitbcn.^t^ Mt wicked.- iBi 
Ifim ^vf^t iff-aci^^ ttientbDQttrt (m 'mckedtkttGfdmd^ mt ite^ 
fiow it en thei. Thus ddtH Sacdm iobol Ve^Mid? diftrefle^iidt fee 
Ui^jbulo^areak Believer (iike«iRmntc cbcfle) forinrd.tQd 
backward;; ;3be niskcs him to ffifpeA.CYerjrinefcy.^ woAtv^xy. 
g3a{:e«a^d )e!ia:ry afie<&ioii,aiid ejicKKdiityJiad ei^fy. piomife An^ 
^itt^XXfdk[ViU\i^.nvUmdy^isAhh^^ htcanboi 

h i iJjr.' J;- ',:'?s^;ri:."iq !.; - •/?.'. ilif i.^: ' * :. 

■»■<■■,■ ^»i». 

:>'i -c '". ji ^*--i 

l^riii,^rj^^iiifiitio^rMia§^t$mm thyfthb^ 


I* c)rf^J^\ iM(/^i>/^MiK. Tqie graceli; tifing^^ dead things 

X do cnouideri and aniiicial things regidfim tlHr Ifiae; 

iMIrrliifllifi^ihecKldciilgfMiAg^^o a^fuJUattiVf br f ii^i/, ^ JkT^ 

#tf though we ,had dlrfdJy mt^intd the gralue of wtu^mdr^fiod 

|r^x»aod4bie^tiJM^'a|{t^|^^^ .Prc/oCDpcipQAath aU its 

2. This is a rigbt M^fwor efgrodt moims. (Fjt^ffh0lk rnHdoMgi" 

i^ihimtttMfMtriPii^t^gt^^ ^^4 tt^rgo^v psi^Wf-.i Ail is HOC 
right when the breads are full, and the child isftillweak« The 

G^tl (i^o^ihtfiViaUd fi^ faith if fmb^^om^u- 

i* ^i^^ g^tMteff4tbis9<hcgtfm0r pfffoffioa: f refy. ^degree 
of farther grace is like aj?4/of.grea|rt!iD]^!ytude^iarhi€b» ^^jl^tr 
^ gl^'f fram/moti^nw^ddiuoa of f4iib t^./4/fibis>Qttddmg 
(0 the treafuryy aa endctiingof the foul, a farther cJaniyii^^f 
it. Thekfle of grace»tbe more of corrupt ioo«aad fb^ mattof 
cormpciontbe.iBoreofiiDperfedion. ;.. 

"^^■■^"•■B"** • I •WWI^b^p^aqw^^^aWI 

Cb. 1 6. (fftnofgoftdnifeakjaith, 157 

_^ . 

4. Tho ^r/^/#r^i/ A,, the £r#4//r fa*^/irf;tbc Mini§ will 
have f^wcr dpobc«^ ii»Vif jpatb fewer. £cars, C^nfciinee more 
^uIc(toefs«(be rout mqre fig^uof God^^nd cafies of Cbrift* £x« 
{Kri^iKesrmlife^and cqoj^cficeiii deatliw 

5. Iht greater fmtbmWh the greater hi l^ \Vk times ofde* 
fercion. incimesoftryal, in times of temputioa, in ^imes of 
aiffli^nj and greater help to all .aRive dmf , and p^ffiv^ 
chmiges. Thou knoweft not what may l^efall tbecTin evil 
timcf .ttito thou wouIde(U)e able to commits to fubmit , to con« 
jqucr, to Aiffcr, to 4o much better , if tby fiirh were much 


: ExhoJ^taU^ns to labour for fa- 

wng faith. 

t to bel€4vt im the L$ri Jefw C^riB h tbt ^n 
W117 to h'J^tvtd ; Tbcn be exhort ei to Ish ^* ^ 
ifoarfoTf snA to get thi f4taing faith. Let not 
the e^nf^lMi^m, ef Ooi (eeme fmai ttMta thoe^ 
faid be to Job^ fo fay I , let not the falvacion 
of thy foul {ecm a light thing umo thee. If 
„ , , a mui: wer^ wounded deeply,, and thcie were 

^ut one pliiftcr .which cojp Id cure^^nd ihi$ ywcre prcfcnted uxjto 
Jbim, would be ik)C put out bia hand to receive and apply it, the 
loveoiFjife would ejtfily incline him. 

Wby.^brecfarco^notamanof us but hath zdeaJilj weunitbj 
fime^ and there 't% no remedy for the finful foul, but in the bhod 
0fCbrifi : 0,if tbe love v life will cooftratne us much , let 
ibe love of eternal life.iht love of our fouls ^ of our (alvation 
perfwade us much more to gee fairb^ which ^ri/ Cbrifijnhpgits. 
f^vaeion for our fottb. 

Tbeceiiredivers thiog^.whicb I will touch upon iatfte finift- 4. Brtodtcfc 
lli|20fthiiUfc,rt* Xj iThft 


Bidfoh^tfiMS to MdHt Ch. 1 6rSe<^.r 

I. The A4&iivis JNr pcrfWaije and dtaur rbe heart to 
'pix( Ont fqt tbis fa vhtg fakh m thtf thri Jefoi Chfift. 
• ^ ^. 'the fmpeMmehti tkfid brtid*afl€»i iV6?c!i ftoo f N ftnil froBi 
believing on the Lord J^fos Cbtift, wbitb ^^mait aSiry to tth 
fwtr atiartmovc; as he did the hdy 9f Afahtt which flayed the 
proplc Ih (heir pur fiik. 

j» t^ Wf a;*/ or |d jament*, *ni fortherawes eo btted tbi's 
beHeVJfigquaJfcyintheftnjI. ' ' .' ^ • • * 

4 The f^fotiitioyrs Ot .Aftp»trings, cf ftvtrdl i9t^tfmt ^r^nsk 
and ai^medts txrbfcb ititahgtethir heart of n (^nfible finoer, 
and which he holds oat as ftrong precencesi why be (hoirtd not 
by faith clofe with Jefas Chrift. 

Now chat greactiBd holy God, who is the ^^a^fibfr- of fmh^ 
and fintflier tbereofi whofe word is the wprdoffajtb^.andby 
whofe Almighty working the hearts of men areperfwaded to 
believe Jet htm fo diM6k «e in fpeakingi and allofos in bear- 
ing, that after all bis gracioQi and ' manifold revelations and 
offers of onr Lord Jeius Cbriijt, oar unbeleeving, hearts maybe 
fubdued.and trae Mth m^ybe wroogbe itoos »ttto uah^ ike 
Lord fifus Chrifi la aurr ntkndf4bl^n. 



♦ • I 

SECT. I.- 


i I-' •' 

Irpeak this day to ah underftandift^ and fenfible pMpte, to 
whom the doArinii parts ef oar natural mifery , and of 
oar puFchafed felicity are not bidden ifiyfl^rf^ , and ditrefore 
I troll that the facceeding argmaents and ^mocivea (bal^ findi 
little ftop in yoar underftaodin^ , but (hall the more cafily 
and powerfully paflfe down into yonr hearts and affetftioi», to 
perfwade and excite you to lay out all your ftrengtb » attd tbac 
fpeedilyi to get this faith In the Lihrd Jefoa Chrift t Tbas 
I twofold la- ^'^' ^^^'y *^' fertoofly confidtr the ftatc of ^i^^a h^d 
Iclit7« ^^9* Divines obferve a /ir^/^iV^i9;/!i^/i<7. 

One ia Nigfitim , which is mm^ $k$ HiSimi to ipboni 


- i. .:■ 

\ _:^ ^ 

Gh.i^.S«ft.i. for favmgfuth, / ,^g' 

Cbrifiis not revealed, «nd therefore cbey do not believe; ie 
confifti both ifi ibe abfence pf the quality of ^icb, as alfo in 
che^ifr^and JpSirw of faith. This Sunncofthe G^'j^/ bath 
il9f ^^ui)(o tbem^and therefore they (it ftill in the regi- 
isMij ddrkf^fe^ and (for ooght we know) in tb§ v alley of 

. AAoihtrisPffitivey which ii incident uncousChriftians, to 
whom the arm of the Lord is reveaIed;Chri(l is manifefted as the 
body of the Son by the beams of hghr.fo be by the brightne^e, 
and evideiiee of the Gofpel , and. yet c^he foule kdowa 
bim not, receives him not, doth not take him both as Zr^r^ 

4»i Sav'tntr. 

* ■ 

Of th:^ there are feveral degrees ^ %nd. all of them 
fearfolly dangeroua , to (peak the truth piiinly, dam^ 

1. A ^^eieffe ffegleflhig of tie t^oriof life^ a not , mitid- 
ing of that fingolar mercy and goodneffe which God 
(lath trcafured in Chrift, and feveaies and ^otfers to finful 

2. A fiigktktg efM«oani hu tX^Benciesj which is a prefer- 
ring^af it vfttt^arratas before him'j a bellowing of onr 
faeartfi Mdfltudies, and labours, and delights, and fervi* 
ces, nof oivbim. but either onour finnes.qrupon the world, 
in the rivers of its pleafiires , and io ^be mpontaihes of its 
profits* { ^ 

- 3, A nfttfiag ef ku Article fani Conenantt , -which is a break* - 
ing off, and vile difliking of thofe qearms upon which be of- 
fers himfelf to be ours : we would bring bim to t^rmes of com- 
petition with Gnne , or the creature; vat wojuld abridge his ho- 
ly tnd Lorilj Sceften^ like what wt pttafe 1 do! what we lift, 
luirb6m to.be our Saviutr , and finfie to be our iSn/^r, we 
would beftow outfafeties onfiim^ttii our fervices upon the * 
Wfr/i) we will not freely and /Wiiy ^anj/Sriti toaiUhu he is, nor 
fmhmk tp aiihat he f^efofeth^ or may .befall us with him and 
for htm : And folike the vainc Merchant^wt miffe the fearUp , 
becaufe we will m^^^ to the price r We enjoy our feWesftid^ 
•ndourfinnes ^ aodoBf world too^bac wcforfsl^e ottr mercies 
far fyJftgV4nities;Xh^foftti% Clri|/?Ajff ftiU, becwf^thus fordtd- 

1 6b Exhortations to I aboHt Gh.i6.Scft.t 

• • 'm ■ ■ ' f ■ » ' ■ I ■ ' I ■ I . I I > -III ■ ^ — . . I 

I. Cat then know.of alt eft aces in the world, none (o fearful, 
h damnabUyZs the Mnhleevhg tflate. A man may lofe everjr 
firthiog of his inheritance, and yet faith will bring bim to 
heaveo ; he may (ofe every friend chat be hath , and yet 
faichmay bring him to heaven; He may lofe every fpiric hi 
his members, and every drop of blood in his body, and yet 
fakh may bring him to heaven , He may be as poor 4» Jdt^ «s 
difirejfci M^avid.ssfick^dS LdtarM^eisforfakon M PaMj^ as oU^ 
Tided 4i Chrift^ and yet faith may bring his foal to beaveiK 
fiat if M man bad as much mfdome ai SUomim^ great$»fje as N9* 
iMchadniXA^, ftrengtb as Samp/on, dajes as 'Mfihufidah ^ rUbes 
as Dives I were bis dwellings like the doors of the Sandaaryi 
and Shaped into the moft imaginable Paradife of all exqoifite 
and earthly dcligbcs.' If yet bis foul remained, and expired tm* 
believing, if he had notfaiib. Hie nnbilitviieg foml JbaH ke caft 
0Ut into thi Ukf which hurnos with firo m^ irim/tono , Revel. 
21. S. 

a. Nay again> A man may ( perhaps ) be gMiUf of woMrffint^ 
and cbofe very fowle, high, and crying, be hath perhaps been 
an lioUter ^ or elfe an Addttortt^ or elfe a Blaj^homor^ or clfe 
a PerfecHtor^ yea even ofChrift.yet upon bis ropomsttco- and 
faith in Chrift his foml fisihfavod in tho day^fth^ Lord. For 
no former finnes (barll prejudice the foul, which is now truly 

^ turned from them, and bach bv faitb yeilded up it felf to Chrift : 
But the nnMiovmg perfon , batb ovorj finno and overf gni/t, 
upon a fevere and fure account ; be rejeAs his own facisliaAi* 
ons by refuiing Chrift : The Law of God will fm him oeu for 
every rebellion^ and thtjufiico of God will bftak out upon bim 
for all bis ini^nitios tnd confcieneo^mW give op all bis guilts { 
and becaufe he is unbelievingyWfll^f 4iftf^ to the mmofi fiat ceafm 
on him, and there is none to do/her him, nor be ever able to dels-* 
ver hitnfejf. VnbeUef it tindes aB the Jinnee upon the fotU » 
and condemnation faft unto the finnes : It leaves the finning 
fonl naked to the eye of divine Juftice , neither bath the fouU* 
ny fieiter which is ont of fbrifi. O thou who wilt not {if^ 
the Smtne noWs who wilt not have Chrift to rnto thee^ who ife-> 
Jfifefi the tender iove ofGod^ tbe prectom Hood of Chrift, who 
wilt receive bim for tfay Prirj?, for thy Prophet % for thy King- 

In cbc laft day thoa ihalt curie tby bcarc, and tccurfe tby fins* 

' and 




and cry t^th^ m9UHidu€$^ boc they vfillnot €ov^r ilut^ (a fDtrcys^ 
bac chat will not pitcy tbee^to Chrift, but htwill not regard 
thee; CO Junice,buc it wiirooc hearc chee; chou ivooldft not be* 
lieye^cbou waiilvftnot rruivi Cbrifia^ Lorddftd S4^ioMr^ but 
thou would ft hdve (be love of (jn» aod (berefore chou (halt btve 
the portion of a iianer, ibou Jkdlt n^tfu tiffj but the rndth^fgoJ 

Nay, if I he father hath given a^d offered unco chee his own 
Sonne, and chou harden cby heart by unbelief, chou wilt not 
laKe hixn upon cbofe cerm^s^ I cell chee m th^ name of the Lord fe^ 
fm^ chat if chott wile chns bid Chriilfarew^D^chou doft btd God 
farewell, all mercy farewell, all falvacion farewell, all hope of ic 
fare^vell •- and thou bindcft all cby iinnca upon chy foul, aud aii 
.cbecuifeofche Law upon cby foDJ; Woe unco chee-« us iester 
thotehddfi never keen^bof mi Ifcbou haft, any fenfe as an brdi- * 
n«ry creacurey any reafon as a man, any underftanding as a ChrU 
ftian,any {rue tUicbacion of an imfflorcatfoul. any conceptions 
of bcavfRvPr heli,'- if falvacion be any. comfortable ching^ if 
daomariofr bdany miferablc^cbiog; chen, Ibefeecbcheej I beieech 
chce,iaboQt^or<fa,ich.getoucofiin unbelieving condition ; chou 
pentbeft if chcHf /fay*ft chere,choa arc loft foe cver,fc# that Mieves 
00$ jiaS be damned (aid che Prince effdvMton^ refeni nnd htlievo^ 

Confider^ chroughly of che Jove of Gefd in giving Cbrifl^snd ff a. Motive • 
the love ofChrifi in giving bimfelf, and perhaps this may perfwadc 

- tbee to labour for tattb. . 

^The love of God in giving of Chrifi. See Joh. 3, i6* God fo i, 
loved the ^orl4^ that heg$ve hit mly be gotten Son^ that t»hofoever 
teUeveth inhim fboidd not ffirijb^ bm have everUtftinglife, 17. 
For God font not his S^nne into the vforld^ to eondemno 

-the Worid^ httt that the world through him might he fa^ 
' ^rd. 

(y chis iove of God co (inners : To give hit Son^znd not a fer- 
vaac, tu own Son, and no) another,iftAf only San^^nd noc A fecondj 
hiionlf begotten Son^ and tiot an adopted chilJer and that noc 
for any ill, buc for good; he did not fend him 2% an enemy, but 
flj a friend, noc co deliver a poor add mean good, biic che beft 
and higheft good , tofave 110; noc to deliver u$ It ocn an ordinal 
ry daogejr. but from condemnation ;. Yea, and he is &ac , and 

X ^ given 



1 6a .ExhartationstoUhoH r C t wi 6,Sc£ l.^ 

' given, he was not loughc by Qs»buc given {lybiffi; Yesi and no 
way dcferved, bac trecly gpveo^ yea, and given to us, not fiiendt, 
burenfimirs. i ' > * 

Thm h.i{i (hf'^eA this ifjr ( faid .$4ii^co 7)4if iVl i Sain* 241 8 ) 

Ho'^ thai tbcit kaft Ac^h ^elt vtith me;fdrafmm:h 4i when the L^ri. 
h^MUvtreJi me ixto tbifn hatrd^ tboU I^I4edfi m€ met. 1 9. F^r if 
Atnan ^ndehts cnemj^ will ke let him go wetlaW4j} Thw bcfC 
•twixc rnan and man, bwf faith ibe^peftlc } G^d cemmexd/eth 
Lis love towards ta in thM "Ophites wo tsero yet fittners Chrrfi djedfor 
m. Now,{hftllaU this k)ve be in vame? (hall God think oft 
Chrifi and we pa&by him^ Aall Re give a Saviour, and wc re- 
)c<ft bim I (hail b« bring falvacion to our doore^, and wc not 
accept oivr? Why? yoa ntedroy Son, and you arc damned, 
if you take hinvnot , audi freely Offer him udco you , that yon 
may be faved, and (halt not we ftrive for faith co receive 


JheloviofChrifti O^bow wonderfull was hf9 iove ton;/ 
it wasnot a love to lhc/4^^^ %^ngetf^ but lofMen mun^ and 
inch a love to fatten manaacbelikci>cannoc be founds fi/if Idids^ 
fidt hisgtorj to do us good> be htrnkUi himfelflo raife us, be kr^ 
c^ntoo^foor to enrich ds; hcfsfiodznifrMfed-^tid endftred the row** 
traM£iiot^of/htfers^Refroai^hesjCr$feijfjing}yH^rath, Bhodj a^He}^ 
• Co$$fisSis with Satdn^forrcws in ^ ftml .fiercin^s m his hodj^ZtA % 

Utter doathte^hv%fi^(6i[ us, and to reconcile U9 , and AaU we 
not accept 6( himf (hallaU tbisbcinvtinef Why/ dGre(^tlibQ 
not bearc Chrift calling and crying out awo tbee,iiwff i^ertgfij 
fowrowet likf tttj forrowti^ never waS d>fy hvo like to my tpve. O 
nnbetieving and finning foul 1 4ook upon me, why doeft- thon 
fttjfe ^/?wby doeft tbou hide ihim ejes from tati wby doe(f thou 
fiofthinoeMtesat «pr?I am the S^iour offinnorj, and fbere ts 
mttf eife hfJ^s tmei thy own miferies might caufe thee to look up 
and erobracetnc; And let my love unto thee a little draw diet, 
move thee, melc thee. Haft tbou not heard of the revilings 
and fcoffea which LfufteiAtd?itr lovo t6 thy foul made liie a wil- 
ling patient; Haft thou not heaidof the agomej ofmy/cMi,which 
made Oie tofweat drop of (floods andmjfoHi wMt exceeding besvy 
w#it i# the demh'iyet wty lovo to thy foal made me willing to d>inl^ 
th^cttfi Haft tbou not heard, of that defcrcion, and of that 
wtatli wbicb made me to cry ottc^ttojGodjufj God^why hafi thorn for^ 

' r-.' ■ r- ; "^ 

fJ^m ivf ? And yec o^ love tsy (bjr iaol iQs4i; hk co piile chrough 
it: Haft thou cot heard of chat accurfed and defpitfuU isatb 
wbic4i I was put ce ; frnmired mth trMfgriffan ^ call ouc of cbc 
City> nailfd CO the jcrofle« piecced cbrougb cbe beir(? and yec 
my love co thy foul, made me co p^^t miWfjfoMl m offitring far 
thy fins. Why 1 and Ciiall / veilt w^j giary under cbe €mMh^ •( 
k ftrvant in vaine f (hall I c^mbaif^ and c^n^r S4tan in vaine ? 
(hall I beafe the fcorne of men^the wracbof Godr the terrors of 
deatb, the curfe of the Law, mi vaine? was not all chisfor tbe^i 
ibouldft not tbott have fufteined all this, if I bad not? and muft 
ibounot, ifchoa refufeft him who hadh done ic?ar^ yet wilt 
ihptt prcfcfxtby /ins before roe? yet wile tbou. not accept of mel 
yet wilt choa not get faith to receive roe? have I foaght thee free^ 
]y, bought thee b dearly , and tbou negled and refdc me fo eafi- 

ly? » : . • , . 

Thirdly, confider, tbm hajt exirfom med of d Lard hfns 3. Motives 

ExcfSinty prevaifcs Aocb witb an ingeniouanacqre, and »#« 
^j^/7 with the worft;' when the i>y#/j faw chat theymuftci- 
cher ventmre thtir Uvts dt ^fiVytbey would out *nfp the Cawf;jw hen 
the Tr^iiiM faw be muft fami(h nbroad, orrepaire home, 
he would then back^ U bis fMhtrs bcnft. Why Brethren 1 the 
G^wi doth not more need a Kfdfim^r^ and ihtfick^ doth not 
more need a TbjficinnjAitn the finmt dotb need« Chrifi andn 

Were we in Ai^mi crUkteA inntcincj^ then we need not to look 
after a Saviour, but we are fallen>buc we are broken, but we are 

faU mnitr fin^ bat we ire tranfgrfffmn from the womb , 
but we arc by natBn fbe Mdren of Mf^biMence ani 


Had we any ftock left in oar haridis to fet np onr broken fouls 
mgaine^ bad we any ftrengtb- to repairs our lofle, to recoiper our 
good, to pattbaie onr own. peace and falvation, but we are 
dtndih treffajfes^ Eph. Z^ U^ vf dJLfdUfim-t of the gUrj ef God^ 
Rom* ^ • 23 • we me all nAthem Strength^ Rom. 5 .. 6. 

Could any thing be a TUnl^ to the Shipwmcl^, but C^rift^ or 
ani^xf^tolay W4iaii tbereck^^ but/*4iiir then we needed not to 
^ve fiic^ diligence foe faicb to bdieve; bac there is js# falvAtion 

.,!'..: i • ■. -Ya in • ^ 



164 E:SortatiMS t(y lahmr •Ch.i6.Se^t 

iBiUfy^thifrmm^.und there n no q^aaljcy but ftitb togetottnco 

k is not the c^nfUenct which thoa inaye(l|Hit upon the pith , 
#/'i»iy^i^i5irfaich will do itias every foans foul is for his owa bo- 
dy, fo evefy mans faith is for bis own foul; the wife virgins b«d 
no more oile Chen would ferve their own Lamps.; and no mans 
Aicbif more then ef)ough for himlelf: IbopghChrift can fave 
many, yet faith fa ves hire only who bach it. 
< It b not the confidence of a naked decree which will do It, if 
God hath decreed to fiive me^ I .(hall be faved; O no 
bis decrees ait bis own (ecret waye^, and the way which 
he htcb opened to ns , is to get f4$th 'And to htievf #» ^/ 

it is not an empty profeflion« nor the worthleffe acceffe of 
all the creatures that can enfure or fave tb^ foul. Only Cbrift, 
none but Cbrift, thou art wounded^ and Chriit is tby plaiAer; 
thou arc dead, and Chrift \% thy life; thou art fold, and Cbfift is 
^chyranfome;^tboQartan<enemy,and Chrtft is tby peace* The 
debts are infinite, t^ curfe great, the juftice of God pure, thy 
ftrengtb nothing, and nothing fatisfiea and deli vers bat Chriu, 
and none hath Cbriftbuc cbe believer, wby then wilt tbou not 
labor, for faith? 
Jliotyu0* Fourthly, confidcri CMSi is every way fitted to thy neidi 
' , Why / Brcthren^gold will ranfome a debtor to man, it will not- 
raofome a (inner from the Law, an offender ^againft God- 
Why I look upon your need aright, and then judgCi who but 

There is guilt, much guilt lyin^ upon. thy foal, and who is 
ibe Prieft to luffer, to offer, to fatisle, to take away tranfgreifi- 
^ons but Cbrifl? None can blot out the guile of fin for us, but 
be wbo had noc a fpot of finin bimfelf. 

There is filch, much filcb defihng our natures; poyfoning: ouc: 
aAions, and who is the Prophet to enlighten, ^o teach , to 
change, to cleanfe fi*om finfulnefle but Chrift? None 
can teach us bolinefle, and obedience, bur be who was 
Hoi/ $tndefiled fifdrated from (inntrs and was obcdunt to $ks 

There is dominion, much dominion of fin, prelcribing:4t Lm^ 
/^^«nai^i»^<^/, fending outidllinfolenc inclinations 1 holding us 

' — ■ ' ■ ■ ■ - 

Ch.i6.Seft.i. for faving faith. 165 

tft a willing fabjedionco every ba/claft< and whoisthciTiirj' 
to cwquer cbc bearc , to fkhdm iniquities , fa lead captivity cof^ 
tiviy tolptfUfpfinclfAlities Mndfovrers^ tp tidthe cdftive g^fref^ to ^^ 
crcd a thornt pf righfepufnefe^nd fioet in the foili buc ckrifi;^ 
So that tbe wife love of God hath prepared and ficeed Cbjrift 
* in allrefpeAs fucabte ro tbe exigencies ^ and ftraits of a finful 
foul,axld bath appointed faith to be that which (hall pot on this 
thrift open the needy foul J why then will we not llbourfor 

faicbr , 

Fifthly, God bath not only fitted a Savicnr' for thee 9 but bcinMa^ive* 

cemes neer untP thei with W»,he deales mightily with thy foul to 

teleeve on him, ^ . v . . 

Thou haft the word pf revelation {to th]9 very day) whcrem 

ibe mfft^j ^f thj falvation id made kffc^n and cleare unto t bee. 

Thou nced^ft not to lay in thine heart, ^ho Jb^B offend imth^ . 

heaven to tting Cbrifi dotrn from ahove^ or ^ho fbaUdefcend into 

tbo deep to bring mfi Cbrifl^ a^ainefrpm tbe dead / But the wr J it 

nifb thee even imthy month, and i« thj hearty that is the word of 

faitii phich we preaeb. 7 hat if thou Jhalt confeffe ^hh thy motttb 

tbelfird fefta.andfialt believe in thine heart that God hath 

raifid bim him from the dead, tbonfbaltM faved, Rom. 6. 

Thou haft the viotiefgracioHipropofition^ God bath oflUT% 
cdGbtiftwith ail-bi* plentifal redemption with hs ftrc)ng 
falvation unto thee : yea, he bath affurcdtbecby hn. mrdof^'^^^i^ 
/r#rA (which cannot lie nor deceive) that if tbotir hhevejt on 
Jnmjho$${halfhe.{4vedhjhim..J ^' ..• 

Thoo baft the ^ordof injunBion which layes a bond of duty ^ 

upon tbee, Thi^iehU Commandmtni,that mheluve en the Name Jo»« l^W 

Nav, thou baft the \vWi»/;rffi4/r7^and torreQ^on. God bath 
/akl that he wi 1 judge thee for not beficving , aYid that m the 
fiiarpcft ^€tbodx)f expreifionj He that believa not JbaShe dam^ 

meet - 

Nav tKoa htft the *w<i •f ,hftcrMl»n and gentlt- intr»»tf^ 

God ffooprinftoitely belo* Hi mfeJf lie doth ftreine cartefie wth 

ihee,G >d doch.*//"w* itubj tu, and m.fr*1 r»«» Chrifttflesd . 

tp A^^retti^fil^d to God* 

»« • 


N^yihooriiaftthe. vord »f tx}>M0tic»i why wtU. yoo ootc 

Y. 3 

t66 Exhormions ta Ubour Cfa.i)5.Se£);«i 

ieUcve > why will yc ^ /« j^»r fins / why will ye iK>t come u 
me that J OH may he faved f Haw i^fum w^uld I havf ga- 
ihited tktt f v^& ihi daf Uffg^ bavf I (Irttchtd forth mj 
ItMxds. * 

Niy, thy ftnhliif^ruvis the v§rj heartefChrifl,(higrbvei 
4athfi¥! HJiMuf) he cooiplainesof thatflowneffcintftybcaft 
to belicve(C7 fi^i» of heart to ielieve^ ^•)nay.anil he (beds ttsM^ 
bccaa'c thoudoft not believe, and rcctivebira, ivhen beCMw§§ 
vearihecitjybetreftoveritj O HiernfaUm I thoH that ^ f^$. 
How ^ftiH w€u/i /, ^ct 
6. Motive. . Sixcbly, coofider how tinreafonakle , and rnnetfUal^ md faiftfk 

a thing it ts not tereciive Chrifl, being thus revealed and of« 

f. Therein none who have rigbc co thy foul btic Ood and 
Ghrif(;Otir fouls are G^ds fi^arl^manfhif y and Chrifis pmeh^tx 
Why tben fliould we not give to God that whif h beloDgf to 
God, and to drift that w^icb is his owa ; Te are netyeter mm/ 
faich the Apoftle, i C«r. 6. 19. 20. for je mre bought with d -price, 
God put forth bis own power to make 'thy foul, md 
^ - Chrift (bed his heart blood to redeem thy fool-, and yet wile 
thou through infidelity with- bold it from him > aad 
~ pafTe it over into tbe .pofleflion of a flranger, an ecie^ 
my? . 

2« ChrifiouubUs all Merchams for thy fottl^he Out^bids ftn^ 
and beout-bids alltbe world, and he outbids S^aam, C^m 
the Sonneoffiffe ghveyottvinoyardsifsLid Saulf cnt^ (itme {[ive 
thee tbatwhichCbriftcan? can the world? I^tthem iiowiip^ 
pear and declare their ftrengthandtreafury ; fs there any ooe 
of tbeoft that prefeots redemption onto thee? Is there «. 
ny one of them that can procure reroiffion and pardoning 
mercy for thee t Is there any one of them which can facisfie 
the wrath of God forthee? which can make thy peace, 

can prefenttheerigfateoQs before the judgement ieat? 

can fettteeternai life nponchee / All this can Chri«^, do, none 
of this. can they do» • 

3. Thoucanftnot^j^^/;^# 4lof& hj receiving 9r behe\fimw 
. ett the L^ijeftu Chrifi. . * 

Suppofe it coft thee many /furj, and many prayers^ and many 
fearchit/gtf add many remtings , yet Cbrifi Will recomfinc^ ^a 



Ch. 1 6;Seift.i. for failing faith. y^y 

" I '■ ■' ■ _ - • 

tbtf^ in a momtntiOne word, I^^m thj falvadoft • It u IJbt not 
gffM^ I am tbine,ts thou art miocr chy fins are forgiven thee, 
will be a day for all former nights. 

Snppofe that the world doth caftchee off , as they cafi him 
etft iff the Synagogue v^ho beUivedand frofeffed C^rifl , yet Chrijl 
will cocnc onto cbee as onto bim« And as Elk^nah (aid to Hanna, 
lSaiD.l.8. jIm not I better then tenfonslotzs the Prophet anfwer* 
edthe^Tiv^ forthei^iifii^^^ taUnti^god^^iU be better unto thee ^ 
2 Sam. 20. 9. So will Cbrift, be will Aipply allthy/0/Jri, hewill 
be better onto thee then yHJfes and lands ^ihcn fat her ^r.i mother^ , 
4m hundred fold better in this tife^mnd at houfand fold better in the 
life to com*. 

4 What ])x^ extremity of fhjtme and blackncfTc of confufion 
vnW befal thee ^ if thou be fo wickedly Qnreafonable to keep 
off ihyfotti from Cbrift. When thou art cited before God 
and Chrifti and the holy Angels and /aft men , And God 
Aiall demand of thee, why ? whom bait thou fcrved? upon 
whom baft thou beftowed thy foul } who was it that made thy 
fcwl? Thou Lord, who was it that purcbafed and redeemed 
thy foul? Tbou Chrifti and who befeeched thee to bring back 
thy foul; Thou by thy fervancs in thy Word? And what did 
they fay 4mo thee, which fhould hare prctailed upon thee f 
Tbcy did affurc me in thy Name , that if I would conve in,and 
accept of Cbrift, J (hould have favour, and pardon^and eternal 
fife; and what did keep back thy (oul from accepting of this? 

ft was ftich a luft that I loved, and it was the world wliich 

1 preftrr'd. And wouldefl thou prefer earth before heaven > . 
thy profit before thy foul? nay wouldeft ff^ou prefer a bafc 
finncbcforc a merciful God, >nda bleffed Redeemer? Thy 
owo month doth teftific againftthee; was not my mercy hee- 
ler then a finne P was not my Sonne better- thena finne ? take : 
him all ye children of d»rkneffe,fcafe on him my wrath to the 

Tmofl:, clofc him up in the lowcft pit of hell, confcience 
law on him , and fling him for c^ er , fire an<t brimftone con- 
me and torment him eternally, he (hall never have part in 
y. mercy; be fhall never have portion ifi my Sonne; Hc. 
iH never fee my face norheavtn , who preferred bis ftnn^; 

.•J delights ,- his profits, before my love, my nKrcy,my Cbrift, 


- Uftly^ 

■ -i I 1 - I HI— It ■.! w iri' «• II ■" ' « TiMiw ■wmiBi —■ ■ Ml I ■ 

1^8 ,ExhortathKS to lahnr Ch.i 6.StSt,'i 

Ltftly, /4ir6 tv0«/^ d^griMt things far fW# , aod 09rifi would 
do vpondirs for thy fcml^ if once thy hean could 4^e fcr(^4dtd\to 
eofifent unto hin^ , and Co ace0^t of him at" Lard d»d Smd* 



^ I ■■ I • a*MMMHi rwmmmmm mammmi^m l ■ i I ■ ■ »m ■ ■ ■■ -^^ "^ 


Secondly , lA# impedimtentf jind hhdrn/tcej. ^ 

qbj. C Ut' now, 4$ the £«ifiiicA faid, rii^# liw^/^r, x»hathin» 
Sliders mi thai 1 may not be ijifiizcd .-'. (o you may fay, 
wby f her is fhriftki out to the life, here are arguments farre 
enough to draw on my foul, what hinders chac we doinoc be- 
lieve an! receive iS^;^ ? 

Sol. After all theleaifcoveries, yet the heart ftands off, aod 
uhy? becaufc there arc yet manycoids with which the fool is 
held» there are yet feveralioipediments which do intangle ani 
feduce the heart, which keeps it down from njountiog and ri^ 
fing up to the Lord of life, ^gainft wtiich wc moft earncft- 
ly labour if ever we would beleevt in the Lord Te/us 
Chrift. , V 

I will touch fome of the choifeft of them.. 
I . One impediment to faith is that »4[^i»r4/ $yfihoi/m in the 
fons of men. You know that as in the concodl^ion or digeffi- 
On of meats, that which is a prejudice to the firft cottcoftion ot 
digeftion of meats, is a hindrance to the two other , and as in 
points of demonftration, that fcruple which \ycakens the appre* 
hcnfionofthe troth ofthcpriaciple,it ever difable the ftrcngth 

. of affent to thededoced conclofion. . So is it in divinity^ what- 
foevcr vile quality in the foul prejodicetli the reverent refpcas 
of the moft common and firfi truths , it doth liinder ic 
much in tic embracing of the Ji-z^eiiJij?^ rri^/fo, which receive 

much authority and ftrcngth from the grants of the for- 

rnjer. ^ 

Now Athtifme^ it i§ a (lighdng efuarrel ^ith the firfi trmtbs : 

An Athciftical fpirit, it bath moft fordid and loofe concepti- 

.SeSL 3w ImpetBmemsto beteeving. 1 69 

enrof God vcA of bis Wordstt doth not fee op G6d in the greac- . 
ocffi^ . of bit nature, tod Majefty of his Aecribuces , and Ancbo* * 
iriiyofhts Word; God iookl iioeKke tGodnrico himi nor 
docb the Word of God work npon him Hke the Word of GodL 
god is not in all his thoughts , be doth QOt really conceive of 
him, as one who indeed is omnipotent, and (o holy, and fo joft, 
andfo merciful as hereveaks bimfelf: Tbofe fweec trotbs of 
favour^and fcindm{ft,an4 mercy 5 and the blood of Cbrift, 
they are either nothing ro htcn, or as empty notions. Tbofe 
fliarp threacnings againftannnbelferngperfon^withcondesK. 
nation,aod wratb^and bell, they are as urrible fabbm and fear* 
crovres to him-. He doth not belteveanyfiicbdifpleararef^ 
nor torments, that thus it fliall be indeed., ^ovr how ctn the 
foAl be mclified to believe in Chrtft , to part with its deare 
lofts, wkb its worldly advantages and pletfures , and to fnb* 
aitt tt felfe to the Lawet and Scepcer of Cbnft , when at it' 
doth eiprcilely or vertnally deny the uw^ureof God ^ and the 
power of his troths^ 

Didft tboli indeed beleevethac /biv im# 4 GoJ^ didft thou 
indeed believt' that bii revdatioBs of mans Gnfa I mifery , aad of 
his fincolar mercy in Chrill were ttne and teal ? Didft thou be^. 
lieve tott God barti wratb, and Uacknetfe of darkceis, and vi« 
Ml% of vctageance for ever to be poizred on the onbeltever, and 
that the lake which bnmes with fire and brimfione nfiuft bo 
thy afliiied portion, (as God bath fpoiyrn?) how conidft thou 
Ht ftill, content thy heart, tiegleft thy (alvation by 
Cbrift^ ftind off frotti the wayte j and endeavoors for 

Theitfore to remove this impediment, beg of Gsdta (•rglve^ 
and €mr$ the %/4th^fmi of thy Spirit. Strive^to fet up the jm^ 
Cad in thy mderftanding,andto believe that he m rl^ Lord 
H^bo witt mt Ifo. Whattoever he bath revealed himfelf to be 
sod to do* Why,thathe.iS|and that he wtH performc; that it 
is thy doty to reinco from finne to himinChrrft, and if thou 
ileft retarne, be vri II in mercy fpare and delk^ ibffoml from tho 
ptt, tecditfo h9 haikfomtdd rMfom^i but if tbon wilt not return^ 
hff wil bathe the fword of bis Baming jjuilice for ever in the blood 
of thy roal« 

%. Afecond impediment to thegettmgoffeithis^i;f# ig^ 

Z n9r4mc9i 

I— >!>! 

i^o JimpediiMnfs $fi hehewng. Cb.x6.Sed«a 

mra»cf^ Whar(otver is v»mT$ry f 6 knoWie^ , tbkc ftine m 
CMcriry to iiicb; for though foitb fctt not in grotnid in nB* 
toral rcafon/yct ic muft have divine evidence co Ihew tr 
iit objcd; tnd way, and caofes.or eiie it cannot be wfougbc 

Tbr Cooi .muft have //jir for all ir$ 0iffribinfiv4 ^rsti^ 
€m I for the f7# to fee, and tbe nnitrft($nS»g to perceive ,and 
for the Ararr to eiBbmce. 

Now tlifsistcwbich:kecps men off from beleeving, they are 

I- Firft,ottbeirown/!ji/Wr»a^ifrtf0, they do not kr>oiv their 

nativity and con0ep€H>n;«^bat fin is^ aor what beiongi to fin- 
nertvbow abocDf'oable atid vAe' tMir nictfret are, Without all 
go#d, and like afoontaineftili ofaltwitkvdneiTe; bow de^ktim 
ttff^aflis mtdfins ; boor totaliy defiif d , frooi th^ etti^it pf tim 
heaita the f(ili'9ftbif^$r^ How perpecnally rebelUous againft 
^ every preempt of he»ven,aod kovr fi gbting<of rbe tetadcraolfaK 
vation and mercy^ : • < - 

fre him not atmcd. and letting cut againft tbein in ail rbe 
fhr€mmigi and cmjis 9fhu £4^; at fta/Aiaa in MapafGige ^ lie 
adventured oki^for fo /^irai ii# %^gft^th$ Lari^rnhh ^fw^d 
m$ hu Und readf x^ deave bim afaoder. ' So men itft fecnreff 
in their namralftate ; talk what yen wiH of Chriil, and ^ 
God, and of(iflne, and of faith, tbey are not moved » thejr 
know not tbefearfbl iflnes of a natural and unbeleeviog con- 
dition, tbey know not tlUc God vtiUjudgeotbem and condemn 
them for ever. 

Thirdly, of tbe fxteJUmits &f Cbr'^ what be ii / wbitfter 
Goj.or nian,or bocb, even ac it pleafetb bim , b&t Atvourty 
what be lain refptft of bit Natarct, in refpeA ef bii Officet, 
in refped of bii Anions in cefpeft of hia Paflioo , in wfpeft 
of bts Benefita, inrefpeft of his Venues, they underftand nor 
tfaefe tbings« How God biih manifefted love inCbrift ibovr 
Chrift maoifefied love to them, to what end be was made 
man, wbyJMinifters pre acb bimfo mucb^wbit is more in bina^ 
then in any other; Alas tbey tb ink notof ebefe tbinga, tbey 
know them not« Now brethren , bow is it pofliUe foe the 
foul to believe, or to be pcsfwaded to belieyeio Chrift 1 o# to 



— •' ' - •• 'l I ' -■ -'l - - I I I ■ . IL I • ' •- 

Ch.4^.Sed.d. bi^Kdimivut9htkpvhi§. iyt 


JaliOBff for cbff ;9v<^i#iiK /4<iifcwlqcbi$'a firaoger ta it felf, cd 

Ditfft thofl indeed knov thy condttioa to be the c$ftdkim 
pf death ^ viOvAdta tbou ootiDike oat for the L§rd §f Ufr} 
did(t chou indeed know thy condition icobe ^t€$niUhtt^f4n^ 
«iii;,\v6ulden: tboii ooc ftrive to get mico the Ihtitw •fpnut ? 

So againe, as Chrilt ^ikexo f be wonmii, JfiicM kwmfl tkt 
gift rfG0d, and tfbc it is tbai/akib mma ibfg, gitfg m $0 drittl(, $bsm 
Xl^oM/d^fl haut asksd^f h:m ^ andhi ys$^mU6avigkv4H thfi living 
rfMT\ John 4* lo. O if mto did know wDac a giftphrift 
wts; If heaven and earcb /men and Angels bad fiudyed the 
hel{ti of a ppofe (inne^^ tbiey. coiikl acverbaye imagined fueb 
• remedy a« God found in giving bit o«nr Sontie; NoW|tf 
inen did know bim arigbCi wbac a Re^eemer^ wbac a Lord be 
i%i V9\m, living wattrii in bim. Tbac to faim only cbere is 
iififoTXh9diad,mnwj^fwfi\€finnir^ fatisfaSimt (ot gniU^ 
faMpSMion Uh the fpnl^ aiPmmnu for tnffaffts , cQi^^n for 
Mftnffi/Jfalme fot W0$fnds ^fulviiion for cbeir pcrlons : Why ? 
how conld ic bebot cbar they Choutd askor bim for a dr»p 
(at leift) cf ^anr, for fome faiih to receive bim who is 

tbc fnMaim 0fgraei md tiftf 

3. A ct^d nopedimeAC to tbe endeavours for faieb.b a e^irii 
ۤ9^m0 i^noitiral rightM^mffe : . This was it whicb kept off 
many of the ^lufrif^Uf tbe Text (aith , That th$j $rmfied u their 
0mMrigkieufrefe^[t^fthhh ^Mcdtht ftnmttiM pfthe Jtwei^ 
it caiftbioi flat, that tbey doted fo on legal abiiiues. When 
A butt heait bath prond-- inaagiaacfoas of CbnA , and peace, 
nnd fiifetyfromfomething within 11 fetf, why? Ic wilt never 
look ator Chriftr A pro^ perfon who hach moiiy m bis boafe, 
lie feoraf^ to bo beholding rohis nerghbour; the proad fin* 
8«, who coflceivts that all is well 'cwixt bim and God , ai^ 
ikaelie batb done no man wrong, and none can fay iiaA 
aabiseyo^ befsnieitb^r wbora nor cbiefi and bis heirt ii aa 
0Md aa rbebeft^andhis awaniogsare alwayes bone((> and 
aioMcan tax bm for inffi(lte«) and he bath kepf afl-God) 
Cofflmanteenrsaa wett as -ever becodld, and ho barb had a 
good belkl^ (be thanks God ) ever fince he wat borne« 1 
ceil yoo focb tf perfen wttl nor be bebofdiag to God fct 
Oirifti lir%eXi«hit*^<VM>iob)>at^ C& j^hhy^fttds nit the 

Z a . Fhjffieian 

" I I ■ I ,,hm< 

Pbjfieiim nekbef flitll yoo pcrf«a4e hm.to mntm far Im 
fiiincs,or CO nfHn^wad lo fsn i»iib 4if$r Cbrifit i$ dmf Um^ 
/r^tnd til his owo vaiae coofidMEcei, and tapttc tuibiclf on- 
ly opon }efos Chrift i he crafts loiie ktftd by bis good deeds ^ 
Md by bis good mKHnmm. 

Ah foolilh tad icdttccd ibri f Who hatb hwkeked tim r# 
f^rfal^e ildn0 0VPn mitws f Tbiiikeft tboo thu God would 
iiavc fete his o«dySome> tnd to pooce out )^i> ovn (oale 
forfmncff, if ibtc yet there fatd bceo tbiIicyianafuliD;i0lo 
bave purcbafed bis oirfl ftfety tod bippioefle? And doeft 
tboa kc no finoeio cby felf, which mty therefore for ever 
tbrudthee off ffom rcftidg iipoo tby felfe? and tre^cby 
wof ks fucH abfoltct boctomes tod fouodattoos , when cbe 
Heathens ctn match them tod exceed them? or cannot Qod cfpy 
t flaw in thy Ship, and roach faife cooveytnce in thy dcie* 
tnd much defeAincby deeds, who can chtfrgg f^Jlj^ mfH$ thi 
A^gtls ?• And are tby metniogs tnd works fo good ^ while thy 
iiearc is yet fo ignoranc, chy lite yet fo propbaae ? Can what 
tbou doeft iiode acceptance or merit ^ when, yec dkni 
crufteft not on hhn who only is the mmriif^f e^fimm} Tbinkcft 
thou tby meanings can be good , whktu diflioooor the &« 
Jemfiim fy Chrifi^ and tbcffg^fieffe tf mercy ^ O nomy lurethrenb 
the ibul is the paffenger « graces are the failes^ the Spirit is the 
windM^ Chrift, only Chrift is the bottom wbichearries tU Ufe 
tnd fiire to heaven. 

Nay, ifcbou canft fee a Savioar in tby own good taeaoii^s; 
if a Saviour in cby own. good worksi, a Saviour in toy part 
or degree of inherent rigbceoofnefle) either inward, fpr the 
change of nature, or ontward for the emprovement pf life « 
tbis, this will keep thee and Chrift afnoder. No man, will 
labour (or faith 10 ^ib»f)?» who hatb a faith im biw^lfe already 
as his own Savionr^Thetrfofe as they in the Aa$ of tbe \^^ 
feftUjy harm A ihii^ ippk$ when th^ cmm f hititv^ im Qbhifk^ fa 
muft we unbottota f>\a fetves olwxt /^veK .R^n^ftr^ om 
menflr^m ragi, Mor ^m felvei. im ipfi tmJi 4^s ,- lay fltC 
before the nercy>-feat, cry out with the Leper^ I mm mKluMe^ 
mnUM; with Dsm»l^ T« sm hlmgs n§thingkm emffujicn , fom 
## hMvifinmii with D^vid^it^itrn^fUtejmlgfmeni Tfiik^tif 
^vm$i fim hfihj fight fiM n^fi^fi ri^mi kej^i^df Wicb 


' ■'■■ ■ ^ - - I . - I 

Ch. ig.Sea>». hfedimm* ioieltnm. no, 

tkt PmUifsm ftifid aiJT off Md Ay» L^d h mttifmlH ms, 
jhmtri mthP^mh i comma ilmgs im m JmmgMi dtoffoM 
fmpstifon ^fCtrifi, MiJJ^s to hfomklmA^ ##i taping 
my o^m ngb^omfmefo , km ikm mUtt if $f fgkt, with chote 
£Uirh eafl (if we bad chcm) mr vorf aromu to tht cirtb before 
ifae Lsmkjtod fay ho owfy is WoNkf. 

If everiboa woaideft gee to ^A#m hCkrifi, labour to gee ^i«^A<n<l 
the mooacainesto be /# wiir J, tbe high iwo^gimuions to be cafil^^^^ ^^" 
i/»M. to caft lA/ /Sr^ouc 9f$b/fiifz There is nothing that l"^ 
have been, or have done, or do, or can do , which I can trnft 
eo; / /fol(^ for tbo livbog 4momg tho imj, whiles I look f or a Sa-^ . 
viour in my felf. He is farre enoogh bom fafetys who refla^ 
on the atmo of hii fUfl^ and we Aall never dofe with, or wodg^ 
nifo Chriikrighuoufno^, until we can ^ in matter of meric ot 

juftification) dtny o/rr own. 

4. A fourth impediment to beleeviag if, the Uagno of tho- 
hg»t witbfifim : Lighf u oom^ into tho worlds Jfmt men iovo dark^ 
00^ r^ibor thon ligh$i John 3 19 Simu abfolutely doth not 
prejttdice the concrad of the fooie with Chrift, for Chrtftr 
doth not negotiate f6r any foul.bot the iinful foul; He doth 
fiQC come to a perfon, and fay* if thxm:haft^no fione, I will 
bellow my ft If on thee, or if thou haft not committed finne* 
I will beartsdeemer.aSaTiour nntothee. Onoi the^/^r ^ 
(h^ it only to tbefiomn^ and it is none but the finner who ia 
%o bdeeve in Cbr ift. But that which hinders the contrad: 
^cwmtc flien and Cbrifi; it it the /sv^ ^f /n : Chrift cofnes in - 
flie MinidryoftbeGofpeluncous, and reports unto os our 

oron exce^mf/mfmimoffo^Ani then 6« oxooedinggrMCioufmffojKRii 

tf>vic<t the rout { by manyfweet and tender arg>meois) to w^ 
cepr of him.to be Lord and Chrift, and affures 4 1 of pardon^and 
ftgbteoufnefleandfalvation. Now faith CbriA^ that which I 
re^nfa^ of yoais thit, lea ve bat your finncs , your (inncs^ which 
will dai»neyon»andIwillbeyoi)rs^ Why^ faith the foul^^ 
Chiris bat leafon, and I will hearken to it, well, then faiib 
Chrift, go and qpitfuch a luft^thy oacleanaei&^ortby Sab* ' 
bath breaking, or thy drunkennefle, or thy. kvd.focitty , &c. 
Why, now the bafe and fooliih heatt faUsoff, I cannot live 
wttfaoQt. my nature, I maft and will be. allowed infuchacouife; 
The hcvt stfuhue,OjA|i^aiwJ9#4baUjio^go,naya0ythj^^ 

Z. % tbi»j 


174/ Iatpctihmittsiobd»wi^i- Cb.t^^Sed.s 

^ rbit icift, Imllnever be* divorced Irom^ic, iif 1 oty bate Cbrift 
aoii tbt€ fiiine loO) wcnindgiMNf. *Tbu8 (lielove of (innc 
fteaks away fl« beart, it be(l«ws chc heart tUt mhtrei naf ^it 
inflames an oppoficton againft the Lofdiy povrer of Chfift;rbt 
t'ouiwill nevef yciid Wixd^mimtin^CkriftfV^kh dciigbfsin 
the fuyjeilionio fi», 

Britbren, if vie c^akHmt ripoptbe fecrecs of mens hearts 
unco you, you flicuM cleiriydifcerDe, chat it is the /«9f rf 
femf fm or other which mars all ; men (ofc*timrs) tan make ho 
caceptionagainftCbrift, ibey feereafooenoogh ro come in 
ttnro him $ chey knoor ibey cannot be ia?ed wt cbout bim » but 
cben they will not leave their (inocs , ic coti their fosJea 
' CO thmli of fiicb a divorce 1 come on it what iriU 
they will cake their pieafure, and hold faft their wicked^ 

5. A fifth impediment is the mr/i^ ; IhthcmMtn vfh\ Iwv 

$ht h^iHir thMt€9m9th from God Wj? John ^.^^.Jbcpffiuofit^ 
Hi tvtnt Mway fcrrowfti/jfar hi had gnMfijeffimis^ Mtt 19. t%^ 
The Ex4mp/es §fif^ H^vf mj of tki t9$ltrstW ofiki ^kmriftu i^m 
litwd c9 Unit John 7. 4$« The Urnrs of it , tbe foan of tb§ 
Jewn kept off many iximcomng to Chrift. Tbe hffh ofit^ mA 
oroffoi^ He th4t^ill hmj Di/sifle nmfi demy himfiif^ md tJ(e mf 
bis crofftdnifoUoiomt. Tbe atros and iboDghts of it, wbe» m 
man mifukt oartbfy things^ znd witt h rieb^ md deronrt aH bit 
precions thongbrs,to compaffetbat which will be but a&- 
ther,ti chorne^ vanity or vexation* Pre^ men to laboarftil 
CBrift, whyIwehavena//4/)wre:preire to frequent tbewayea 
of gctcing faith, why I we muft not negl«ft our callings. Uigt 
chtm to embrace Chrift as Lord, to (hape and fafhion cbeir 
hearts and waya according to bis rules, after hfs righteous Laws« 
and rodenytherorelvesiafomefinful compliances, O then we 
/ (hail not b^ efteemcd of, we (hall be derided aild fcoM tt at 

O tbefe femble things, which we can fee with our eyes , and 
gvafp with oar hands, cbey put us off frooi tbe great moments of 
cur heft and eternal good. 

And what are the honours i/rMr w^/J, but as tbe (bade of 
febe SMna whtcbaveiy difcotftemed ctood iod fnwri rkri^ves? 

..-../- and 

— 1 ■■■...- ^ 

Ch. 1 6.Sed.i.. fmpedimmutoi>eUtvt»g* lye 

«iid«liacited«profiifof k, butbeipcs of cbatf, which my 
iviode from httvea may fcaticer? and vhac ace the fnenda "^ 
of it , hot a goardi which any wormc may goaw out and ihri«* 

And why doeft thoa fear man, wbofe atmoft power cxcaeds 

OOt tkf taif^ mutftitttfi tiit tbM God wh^fi wmgtdwci C4n* feoJU tm 
thjUuti and why wile choabcftow Atfiremgik iff thy tim$, to 
ger no more then notbiog, and in the mean cime to lofe eter-* 
m'cy, a foo), a Chriflf, a hcaten> y ^ tbof it is, (he poor creatures 
(at the heft )hat our fervanuhave got oar bearts.wbiles Cbrift 
complaiiies againft ns, we withhold oar fouls from him, our jaft 
lord and heft Mafter. 

- But if there were not morcgloty in Chrift, then honour in 
^ world, if them were not more gaine in Cbrift» then profit 
m the world, if there were not more love in Chtift^ihen frieod- 
Ihip in the world; if there were not morccomfort in Cbrift^ then 
Mcoinragrmen*s in the world; if there were not more fafeiics^Q 
Chhft, then dingers in the worid;.oay, if the real aad crueexi 
cccdtags of infinite betiemefle, wore not on Cbr ifts part, i dai A 
not fo to encline yoor hearts for faicb in him» fcc. 

Sixthly^tbe eltnningi 0ff$atttrMl unhtlnf^^xt a great icnpedimeot; 6^ 
I will Mi^ fpeak of al of tbem^only 1 wU dilcover a few^all which 
are hindrances. 

ImsglnrntiMi ^fimffil^ifitji ft tanoot be, that if I (hoold Ia» ^' 
bor for faitb, that ever I (hould get it, the intentions of mercy 
lienottbac way,Qordothe ftceamai of gr^acioufnefs run towards 
liich a^deepi]^ finfbl and guilty fonl^ my fins are grown to focha 
vafhieffeof provocacion^as tf all tbc Angels in heaven (hould be 
fenc unto me, I caniitiKver credit their talatioaof bop^ or perc^ ^ 
unto me* 

Now when the heartia th«t foKfMt^ With a ficeogthof 
MMsctiCt that God never dfadtnor will bend the curiemeatof ^he 
Uood ;of Chrift cowards cha ibul ; Why 1 the hanis fmk^ 
DO man will * be periwaded to compafle impoffibili- 


Afprthenfi^^ of diffiadtp, . Vwhlwf fets up a L}^ im €ve% y > i; 

Mf ik, and fo keeps off iron all endeavour : Fiifi, I (hati never \ 

be able to ipare time J (hail never be able to pray> I (M\ never . . | 

heaUe to.kacp^^oh«iacfr4 couefii^f fluirMawc be able to ieave S 

fuch . I 


,176 Meam to git faitk Chht6,SeSt.^ 

fochfocfecy.Khslliiefcrbe ible to deny tbeworid, fctnnoc 
take fdcb piities , I cannot waite , I cannot cell bow to^ 
get offthefe finnes » tochtoge tbit btarc, to bring irro yield to* 
Chrift. • 

}• ^ifcoarfg 9f€arn4U reaf^trngs^ whicb try aH the promifct of 

God atabumane bar^difputingi againft |tift preceptt by «oQjiafl» 
praAtces, and the andtrtakings of a great aad faithful God^ 
by the (hailowoefle of a Mind an4 proud and weah' 
uodcrftandiog, throwing *up infinite eiccptionst 

4, hifiances offenfe anifi^tmg^VJhy /if a man will fudge of God,' 

by w hat be alwaies bearf and feeta within bimfelf^ be (hali ncvtr 

Tea, if I were now fare^ I fiioald have mercy, that Cbrift were 
mine, that my fiot were pardoned^ if I coirld fee my heatr 
changed, and (ins difperfed and fubdned, then I would put oat 
for faith, and then I would fook op to Cbrift. And wonkiil 
tbou have tby cure before thy plaifter, thy health before the 
Pbyfick, thy life before thy foal, the portion before cbe perfoo; 
ibynonefaft before thy meal^tbebenefita of Girift^ the fcrtocs* 
of^Cbrift, before arift himfelf. 


1 ■ , 

SECT. nr. 

' TbkMftkt Mtm$t. 

t ' » 

Now Iconetotflreftyon noto the nfe of fiicb meanew 
by which Godworkcs tbit la?ing fattbincbe hearts of 
Wbere,prefflife with rae feme partkulaci. 
f . there \% no fuumrMp^ft m nun u frnhc^ a canle widiH> 
btmftlf; Tint gf€Mt grscf ^t^A is no fruit of cbe wifdomc 
of the flcih, nor it it rite binh 1/4 twrrupt wUt^ if it were poffible 
for a natural heart t6 fee all the ezcetlencies of Ouift, if it were 
poffible for bim to draw out and heboid all the trgomeore 6( 
Scripture, yet could be not by hiaown ftreogtb makehta own 
keaR to belief. 
2. The immM4i0 4HfdfiUc^i 0ffiM i$ $bi iSfirk 0fG^i He 


QLib.Sedi.3, Meani to gn fmtb, lyy 

"" k is who isfri4Ur thin the h^art , and who can perfwade , and 
draw €liebearr» and urbacaochange and irnew cbc rptrir, which 
ciUkbeccncwcd by him » 4Mrill nevec.be moved to bdleeve iq 

3* There are KWMifr/ d^mmtA if G^md which God doth 
ordiaarily bleifle , for cne prodadion of faicb { as he hath 
ordained meanes , for ^e revelatioo of Chxift , fo he bach 
Ukiwik confcoracedi meanes^to lead the fool qnco btm^co implane 
faith. ' ' 

4. Now thc^tai-imd ^rihuirj mi4m0i by which gU t^irkfs 
fmth in the beam of men ( I (peak of lucb as are come to dpe- 
wSt pi ^t^syxtiht freshing $fth4fVifrd. 

SoASs 1 3 > %8* H^lt^n th0G9niUi3^hemrd tbiijtbef mnglAd^ 4mi 

gUrifiediifi 9F^d ifthi Ltri^Mi Mi mmy 0i ^tre ^dfinti to r/#r* 

. msl bft Mi^vfii Ronu i o. x 7. Fmh $mis ly hearing^ hMing 

(f $bi JFitd of Gtfi^Eph. 1. 13. In whom ye alfo trnftii^tor 

tAa^ fo k§mrd tho w^rd of tf'mh^ ihoGofptt offottrfatvM^ ^ 

tUth . 
' Tbae the Word h the Miniftorial infinmont , whichr 

God itfetb to beget faith in Chrift^may cbtu appeare. 

I. It is that which Hfcomn^nto^ tbofotU Us extnamo mfofj 
mdgroMP n$$dof Ckrifi ; nothing quickens the coufciencte to 
that rf/lr;rit«#vi4^w#} to the cleare and true fight of the oatural 
ftate, which pricks the ibol, which in a fort compels the foul 
to look after the Redeemer of the world^as th^ Word doth. Yon 
fee it hath bceki tbdsformerlyi that wfaea men have heard it, it 
bath aofolded their ftate onto them, it bath broken all tbeir 
proud imaginations^ it hiih diriven them to tbeir feet , it hath 
made them to cry out , wion dnd trogknn Tt^hAtfiM too do toko 

' Yea,and we find it inexp^nence to be fo.tbat the prelcbing 
oftbeWord,(co|iens the eyes offtaners, it frames in tbem the 
ienfe of .finfulne^ » and accurfedneife , it makes them 
iadeed to fecUhe need of a Pbyikian of fuch an one as 

a.f t is that Which difcoversayS^iirir /ar 4 irot^on jSi^iwbich doth 
flBveiJe»aiid procbime to poor finners Articles of peice in Cbrift; 
it mikes known the great love of God and Chrift, and how 
4i«tCbnftis the Sonne ofOod^aod .«a» fent by XSod, and 

Ara ' fatisfied 


80 Meant to get faitb. . Ch.i6.Sedk.^ 

- - ■■' ■ I 1 1 I : > 

Apoftic fpeiks,G4/.3. (that is), feconvtoccd oiraM dkiescM* 
cerning tby ffofMralfcif;, tbaccbOQftrc faine to fall down tod 
cryooC|0 Lord^lam hvcUm^ I am ifncU^me ^ lam uncleane^ft, 
Biiierabk wretch, a loft perfon for tvtu vtnkffcthau (Qbevir great 
compaffion to my poor foui;Tbts cocHiuton i$ deadly and bar«^ 
rcn, I am full of finne and witbouc ftrengc^^ and chis condition 
is io fearful, chat verily I willoocrelltn 'it^MtHAmiirethrfn 
pyhat fbaB I do to be JMVidUi $hmr$ m halm in Gikad for a wound- 
ed foul f no City ofrtfuge for a diftreflcd finner >no Rdckoffafo^ 
ty for a (hipwrackc perion? no bope of falvation ycc left fof 
me ? . -^ * 

2. Then ft^Jythe hope^^ofa finfmlfcnL Why ; thooglitboa 
bad been very wicked » ^nd haft exceeded in ttanrgreffionti 
yet there maybe hope. Tbe6oj^r/;ic iirtbe cap€ of gv^ b^pe^ 
K is that which thrufts out fome (igbc of land to a tofled- 
(inner ; It is a roefiage from heaven , proclaiming both tbe 
hope and poflltbtlicy, and alfo the way and nietbod of klvatton 
for a (inful perfon : Look, aa the Law points ost awayoffsl* 
/ vacion for a,righteoas and innocent man, fo the Gofpel dotb for 
an offending and finful tnan.^ Therefore ffndy it nmcb/talie 
fome accurate paiaestobe tbrougbty and«reilly informemcd 
and convinced, what Godt difpofi cioos are therein tweakd to- 
wards (inners. 
Nowhere are two things which I would eomgiend* 
ft One is the Sl^fiy afchrift t Study him all over jperfaipa 
thou mayeft fee that in him, which may aofwer many , yea all 
tby fearer Perhaps thou mayefl fee fo much in bin as may 
win much upon tby heacf^. co come in and accept of him by* 
faith. . 

Therefore perufehim well, Firft,4:bat be is GU ani mMto,^ 
and as fo, a Mediator , and becaufe fo , tberefoiy an Aimtghty, 
and a eompaffimata RoJUimar^ Secondly, that it proceeds froai 
the kvtmd CoHHfil ofOei'tagivi lujm to ke tht Saviomr of 
fimtrsx God did fee the £illea (late and great mifery of flMi, 
and his abfolute infufEciency to recover himfelf , and thece- 
fore his own 4ove moved btfli to give his evm S^nne in wboffr 
he did ordain tbe falvation of finners* Thirdly^ that Cbrift 
^oi willing to ticomo a MoMaior , yea, he did fireely give his 
life to make peace and procace ialvation;«nd this, ftcrifice »r 



Ch>i6.Sea;,3> Means tp get fiAJ^i 

hfs Wis bod> ftcccptablc and ttkdsa^* Foortbly i tlutt (7#i 
#«i9ti 4rin^# fbi0 u C0me mmt4 kimf^t Uft^ and that Ckrift t$ tlie 
ybr#/7; and iMSnli^tfr, and only k^4 of (inaers* Fiftbly, cbafi 
Cbhfibatk inhimMBf and enough CO make op cby (late, ao^ 
CO reconcile tbee and God, and cogetfiiU pBFdofi>aiidwpie* 
fenc cbee righteous , and to procure for cbee eternal lift^ 

SfSChty, that ebrifi fe4ktCftt^f$tTthi0 bf ^ht Minif^f of th$ 

gifpetj and b^ offers htmfeif with afl his purchafe unco tbee« 
atid bttb, and yttdocfa ttfufhibtg to accept ^f bios ; I fay , . 
ftudy tiiefe things; wbo k«ws bow the great ftudies of Cbrtft 
may be at length bkfled with faith in Chrtft? This I am fore 
of, that the ignoranceoftht tkumtj and 9^ts , and wmr\$ , and 
imr/!r/,and dffuffictonejff and WNirvtllMH dj^iBicns » and. readt- 
aedeg in Ghriit is a notable ftrength co onbeliefe ; £ri0^ 
on the contrary , the knowledge of them i$a good means tor- 

2- Another is the ^Jy tf/^Af wrin^ (tivgnant: Why, what: 
THEiydltboQ not there fee co draw on thy fool to Chrift? yea^ 
what arguments doth God there fill ihy moath with to con- 
quer bimfelff He givet ^ee in cbacCoveoant^ ample aad pre* 
ipafliiig grounds bywiiicb thou may eft with: an biimble confi- 
dence eiees ^Af i»Ub kmfof {brift md faith : Thou (hale fee. 
there 4itf $hf gooifttftiMtj a^fn*/ that God ftands not for this,- 
iior for that, and it matters not what thou baft been , there , 
n mercy tacmgb for what iirpaft, and there is ]^r4r# co renew 
cby heart for the prefent , and ftrengch for the future , and * 
ebon maytft fue out the Lord for thia faiib:(Qfwhichwenow> 
fpea&^and be will furely give it unto thee« 

i.Studj the fniUn hinderancos ^difia9ici 'twixt Qhrifi \ wnA tho - 
Covendnt^ aad thy foalThere is one thing (above alt the reft); 
which* lieeps thee off, Mid that is ar9f^/i^/:For -God^^ikHb ooc 
reqeireanyotber thing of thee in theentrancrof Cbrift;bnton« > 
ly*to accept pf4iimkl;le doth not fay, if thou badft never o&nd« ^ 
«d me, then i would h)ive bcftowed my Sonne on ,thee ; or^ if ^ 
iboo hadft net oflTended mefo much, or if thou cauft bring a*- 
ny fingo^^r nature^ and" excellent qualities of thioeown, then - 
I wtU give my Sonne unto thee, Or then I will give thee leave ; 
No, but all toat he requires is thik , VHavo^ and accept of my 
S<HiDe tosbeibyi:«w:i< 4«rf i^vitisr, and I sriU in bin ^ve cbee 
p*nU)n. .' Aa.ji ' Wbys. 




1%^ ' MeMffta^etfM.. CLi 6^80^.5 

Why, now brechrtn^x^s is the laft »nd foi^e chfck of ibe 
iDicch.Qurbeaits are unbtUeving, we wiilnoc condefcend co- 
thiscondition, but fly hovering alter fome unknovvq and de- 
^fed. method of our own. • 

* * A\iiHij much the fmftilnfjfe of unbelief: that k is a finne-, 

and agrcatfinnc, and that m thee; Whatl after alt k-nfeof 
mifery to hold off from remedy ;. not co dofe wiih Godi 
great love, as if God were not wife enough to fimvthccrhe 
way of falvation^orasif he werenoc nme^ that chou darcft 
not to venture and faften thy ^oole and ftare upon hit 
Word,. . . ' 

^^)' -' 5* Sru^y vpeH therein the nMure offahhjothco^jt/fi Miny 
^^^* perfons feerae to complaine that they have no faith , and 
cannot beltevei Why? they < are not righc in the doArinai 
part of faitb> they miftake faith exceedmgly /thinking it eo 
confift in a ftt/l sjfurance^^ and in a (enfible tafle pf GaJblove 
in Chrtfl^ and in a fendble and dear perfwaiion that their iint 
are pardoned^ which, becaafe as yet they nevet bad, they tbere^ 
fore perplex themfelves much about faith. 

Therefore inform thy felf what /m6 em Chrifi id ^ It is the 

be^ty a€C0ftiftg ^f Chrifi nponhk o^n eendttions • if thy heart 

and foul are willing to acdcpt of Cfcriftaa the only. Lor<b co 

rule fhee^^nd as the oH/j Redeemer t$ fape fbee^ and to r/M9f 

uMo him for tetter far ^orfe , throogb ai( the changes which 

may befal tbee for Cfarifts iake, why this is faith, t^i«,^« eucept^ 

' i^g ^f bie fetfoH^ and a repoftng of the foul upon himforiu /iijiu 

t}, and a cleaving U him upon aU fiates. If thou canft fiodc 

choa much, that there i^ no one finne which ihali rn^e thasf , co 

the love and obedience of which thou wiit retigne thy felfe, 

^ but Cbrift is be whom thoo choofeft for to be thy Lord ; And 

there is no Nanti in heaven ^md earth upon ^bick than triltftH 

confidence fer thy figbteoufneffe and difcharge^ and falvseian^hnt 

cnlj in Chrifi, And npon him thy fool entirely and onfaincdly 

defires to reft jt felf, thon haft tme faith. 

(J. Kno^ thk and convince *thj felf of ii ^ih^i thou {halt ne- 
ver hurt thy klf, nor offend Ged if thorn cfuldefi believe; wberew 
fore hath God given Chrift/ and wherefore bath Chrift 
givenhimfelfe? and wherefore is he now offered to fin^ 
ners ? and wherefore are we commanded to beiecve , if 


__ _ ^ . ^ ~ ^ 

Ch.i 6 Stdc.^. Msottsta get faith. . 182 

yet to belccvc Cibac ii ) to accept of Chfift , to confem to 
the acccpctnce of bis pcrfon upon bii own coodicion were a 

7,. Withal this beg fervently of God, that be woold pcrfwade 
thy heart to beleeve .(that is) to accept of Chrift to be thyr 
Loti and Saviour^ and to r.cft thy foul upon him : No man 
€omes to me (faith Chui^) except the Fatbor draro kim , Now 
cben^O Z.«ri^ dran^me^ and i fi^ifMnne after thee ^ O /ubdue 
this onbeleeving heart ^ and give unto mc the Spirit of faith, 
and love, and obedience. 

Laftly, look for this gift of faith to be wrought in thee By the 
Spirit of ^brift in the Ordinances, and ^4*^ ttpon God there 

eontimtaUy. IhoQ fitalt in time (perhaps fooner, perhaps 
later ) finde thy foule toached , and thy ^feares aofwer- 
ed» and thy foul6 made exceedingly willing to accept of 
Chrift as thy Lord , and to pot it ieif upon fa;m asthy Savi* 

Yea , hold on in waiting and feeking, znd thotv(hllt not on« 
]y bave Chrift formed in thee, wd faith formed in thee , but 
ebon Oiale come to know, him, whom tbpn baft accepted and 
crtifted. i 

Tbis is a fweet and fafe coarfe for a ftofible finaer » 

I. To prefent up his reqneft etntoGod Mthe^ Namo ^ Chrift^, 
carneftly 4>efiKchinghim to declare this Almighty working of 
bis Spirit in cauSng theheart to beleeve, ^ 
. a.Tken toftandifi tho i»ajei of grmt^ and come to the OrS^ 
nances wherein God doth revea/e ku arwe^zni givefaich, and 
focnclines and unites the fpiilwichChrifl. What choudoeft 
carneftly feek in a private r»aj that Cod doth ordinarily atifwee 
and bcftow in npub/irkl \ . ! 

»3. Then wji> and expeil^not to limit God y^d to th\^ ci«me,* 
nor to this-4)rcacher, nor to caft off all confidence of antwei*,- 
upon prefent denials, hue to lookup hromday (o day, frotr^ 
week to week , if at length God will give thee fai&h. I never 
K^de. or teardofany wboie hearts wfiro diu^ fet ;'bai(.<9odi« 
bfttb found a time to giv^nntotbeniche detite^ of their fouls^ 
He hath repleniflied their (qph vt'izh. t^^ iod^tioh it\d loviag' 
ksndncil^t :. Therefore go^oir ehcCiiaiLf inliAic vie of (b^(e 
.» means. 

184 Obje^ioM agaUfi helievmg Ch.i6.^eSt.^ 

!■ " ■ H -I' H ■ I — M^ i I II I I. II . , f , 111 n I I . - .. ■ I > «* i | II ■ I »■ 

roeanes whacfocver befMs cbec, yet ic ihall be well mth cbee$ 
He chat bach fouod Cbrift, cannot but fay , cbac this way ii 
^ood, and be wbo ia thus feeking ofhimflbalirayiicwaaooe 
in ifmt tofoWow it» . 






finrtUy^ The Otje^iMf. 

Ow I proceed co the reTolatioflf of thofc ScrupUs wbkh 
, do 0nfa»gU th€ f^ml «/ s/mfml/mkif^ and bbuUr h'mfrvm 
hli€vai£ , which beget excrcam fean and doubts, etiac he may 
not lay b^id 00 Gbrift, and cbac God will oever beftow Cbiift 
on him, neitbec would iie cakeu well of the foql co be lb kufie 
aod forward. 

0»/V I. Why; iaith che finfii^f fiiner^ m^finmkgi b^^Um 
[0 gtin^^ aod tr4nfgri00ns fa mighty ^ chat I may oever look » 
with any confidence offooche rock ^ffdv^im; nay, it la ooc 
S4i4m oQjeIy,bormy 0fhi eaitfeiewea which doth t0f^ iipim^ 
m0t the manifold nambera, and the high exceedioga of 017' 
rebelliona. I tell yoo, yon woqK tremble co thtok of fach 
lewdneiTe whereof I have been and now do fiaod gtitlty, tad* 
the fecfible confidftation of them maket my .heart to fiok»«tid 

ithecks me widi (hame and btoOiiog, when I thiokof iaytiig hirfd 
00 Chriilk 

S0I. For the aiToyling of thia Ob jeaion, coaiider thefe parti* 
U Firft, ihtgnatiiefff ^fiimmg flioold be a ftiong Teafon to 

compel in tM foul to Cbrift/Greatlumingi are never eafed^ ci- 
ther by difpaire, or by unbelief : Bot two thinga they flioakl 
canA^. I • One iamni Immtirngt , and forrow. 2. Another « 
is2rr4i ^firts^ and itpM^kmgs f^r Cbrift^ Snppofe a man o V€d 
bis whole eAate,bik only way waato beg a whole difchaq^^ 
* fiippofta man had many woondt^ apd deep oneatoo, for tbis 
iM(bn flionld he-goto the Oiyrorgioo. 
Why Brethttinl whatwoold you alooc do with grope iiaa* 

V. oings? 

CLi6.Sed.4* ottfipored. 185; 

nings/ Can yOQ ever difcbtrge them? can youerer fatisfie for 
cbem? Nay, do they nor open onto thee thy great need of 
Chrift,and point the miy to bimf l . GckbathgrtMtr mercia 
theowe(]Os. 2. Chrift h^tb firongtr nurits ^znd fatisfa^ions 
to the Qcmoft. 3« Greater fins ihould bafien as into the mer^ 
cy-feat,tbe greater wounds co the Pbyfician. 4. The greateft fin- 
oers, when bumbled) hive been accepted and pardoned, Ma- ' 
ndS0SfM4jM^giaiiMeJ^M0LSomtfftuimntr% have mifcarried^ 
beciufe cbey never came to Cbrtft. 

'<i.Hadft choQ lefTe fiones^wouldft thou not come inf Why then? 
«c. * 

7. The greateft fitiner never mifcarried by coming to 
Cbiift, and the leaft finner dothi for not coming to 
Chrift* Thy not coming to Chrift bindes all tby (ins on thy 
fool. . 

Thy nnbelief is a worfe fin thin mU the refi : and that (hall ap- 2. 
pear unco rbee thus, , ^ 

Firftf iris a nfmfnt ^faS thy um^j,' as if it wereafmall 
thing to provoke Juftice , thou doeft now provoke mercy 
too. *^ 

Secondly, it is that which befides its ^ngihy ciuMlUies kfepf «/• 
y#^ tbef^irmtr guilts ufan thi aetottnt : Every (in that chou^blrit 
coofliitted htrecofore, it doth keep its (ling, i^s accufation, 
its force againft thee if thou wiit not beleevc ; fo that « 
this can be neither fafety« nor wi(dome for chee to hold ofF> 
bccaulcof €hegreatne(redfthyjins. ^ - 

Cbrtft is a great Saviour : He U called a mighty Saviour, and il 
' the faivation in him is called la great falvaiion, and the xtAtmp- 
tionvukhAm^Z flemtiOMSftdemfUM. l Joh,tu If anj man fin^ 
ir# bMv$ an AAvH4U verb tbe Father^ fefus Cbrifl tbe righteduu 
y.'l.%i4nd be is tbi PrefHiathm for cstrfins^ani netf^r-bms vnlj, ^ut 
alfof^r tb$ fins of the ^beU werli. 

I remember^in the Levitic^d La^ there were facrifices for all 

fmrti i>ffiHs\ what did chcy prefigure, but thi: amfU tfficacy in tbe 

deatb efCbrifi.vtbUA^vfss^j^ atoHement for fins of all kindes, 

and was, as the daily facrifice for the ezpiacioa of the 

coottoued and augmented number of 'tran(gre(iions? 

Why/ what are thytboughts of Chrift^ and of redemption ia 
Ims? doeft thou not ktiow? 

Bb Firft, 

i86 ObjSms agaitifihehcwttg CJi.i6.Sca.4 

tlK>uiwftbchehc4<iiog^c<>^i'^^^or the payment of lire finoitt* 
left,a* well M of ibegwaceft debt, 

Sccandly/Thattbc/rrjtf^ri^wiwrrir of Chrifis death ixe^di 
the mCfU^fallftni whir^fin ah^ndfj^ thewiftaet akonniei wmch 
more: If it had iwK, then the truner could not have been 
'pardoned, for then juftice had i>ot1)ccti ftdsfied. 

Thirdly, Whatcheextcnfion of Cbrifts death nwy be, I will 
n )C dil'puie; but this is clear, the inrciiiion or merit of his dearb^ 
is infinice^and exceeds the greated Uns. 

Why \ if fins had not been great, or if the greatnefTe oftbem 
did prejtjdiceftomChrift really, God would never have given 
fo.great a Saviour as Chrift-, the Apoftle faith, Het. 7, that be is 
Ahli tefavi to the u^m^fi* And»that h^rtdetmes 0s from the UW^ 
Gal. 4» From all trAnfgrtJftons^ whatfoever committed ag»inft 
thjC Law, and from all the tterfes of the Law agah/l 
them- *» . - 

Fourthly, C4r//? hath aheakf anfwored thuferuple, by gtvkig 
infianetsofmerej 10 greaffinriors'^ was not David ti mterdertt of 
Vriah^ was not Mary Magdalen a foul finncr? was not Zachetta 
a griping oppreffpr? was not Paeel a bitter and fore perfetotor? ' 
were not tbofe amongft the Corinthians iinners in the higheft 
form.e:f and yet Cbrift called tbemjand wafhed them,aBd juftrfreS 
» ihciD. 

Fifthly, the matter \% not ''twfzt thee and Chrift^ about the 
'gx$^lntSt or littlenefle of former (innings, but about the prefeat 
difpofition and aff^dion of thy foul; not what thou baft loved 
beretofore, but what thou wilt now love; not what thou bafir 
followed, and ferved heretofore, hue what thou wilt now ehufe 
and obcy« Though the fews had been tfinjttl Nati^^ laden with 
^ OKiquity, afeedofevill doers^ corrnpters of themfehej, Ifa. i • 4, y, 
d. ForfakfTj ofthe Lord^frovo\ers ^theieoljone of Ifraet^ AfO^ 
fiatoi^Revolters^pHtri^edfrom the^ fole of the foot ^ evfnunto the 
headfiark, nattght. Yet God comes unto them, and Articfe$. 
thus with them, ver. 16. fFaJhyou^mMk^ joh dean, ceafe to da t^ 
tr/A verf. 174 Learn to do welly as if he (hould fay, thdughyott 
have been thus abundantly evil, yet now barken unto me, let 
your hearts be turned from (ins, and beftow them on me and iny 



Olfy^., Bat wbtt fhall we do for pardon of cbc former i. 

S^l. ^\\^{^\\}^ God ^ do not jrou trouble yoor felves for 
thac^cnly be&rken unto me,an<l be willing tnd obedient for here- 
tftcr^and as for ioixs\:t{\nvkv^.thitHgk j^nr RntHsbt ^ifc^ht^ 
Mhe^^al/tc4iY9U:eajfnoi^t though thijtcred/ike crimfons thtj 
Jbaiibtds wool^ Mit, 1 8. The fame I fay in chia cafe, C hrifl will 
fihde blood enough £0 fet the pardon of fins, if tby bcarc would 
come oSiu}^ fin to accep: of him s I (land not faith Chrift up- 
on whatrhouiiiflbeen^I can eafjly difcharge thee, only that 
'vhkbl rcqjtrejs this, leave thy linsand accept of me. Ibe- 
icecb you cakebeed of two things, one isn Jecret FriJit^ that 
.yoa will not be brought CO be beholding to Gpd for great par- 
oons. Anot her is a fnftnt hve ^ffm. This and not ^ the former 
finnings prejudicttb from Chrift. 

Ohp But ^^diijuft and he will not h^U th jmner g$M$leffe ^ . 
amd be h&cb r$W4ded Us ^4tb frum heaven agsinft mU unrigbM* ^* 
.&mfi$elfi , and therefore if I (hould flj/e to the City of nfugt ^ 
yxt ffOffl Uunci n^ouli be ^itkdrmo me^ ami h avengid of 
imf • • • 

SeL I Anfwer. ' - " 

t; Eycii this alfo (hould confiraine thee to believey fonfmoth 
MS by nnbeUif thou becomeft a great rebel againft the Gofpel >y 
andviie ^illcomeinfl4ming^i so take vengeaneeontbetet that 0* 
I^ej not the Q^fpelof our Lord J^fns^ a Thcf. i . 8t 

2.Ualefle juftice be fatisfied^airuredly it will never (pare thee, 
for Juftice will have citber tby obedience, or thy facisfadi- 

• Bot tfaea the way to prcfent fmtfoEiiom to Godi fuf^ice^ is to 
jtehew in Cbrifl^ ferafmocb as God was in Chriji rt^ 
eoncUing the Yipordd to ^ bimfetfe^ n^t imftmng their trehaf^ 

OS*- • ' • 

UwBtJefyst!bri^ wbo'perforiffed foil obedience, and enw 
ihiredian acc^rfed de<th, to fa.tisfie Gods juftice, and this hot 
fQrbioiielf,butfof the believer, and for none but for the be. 
Jtever. » 

So that there is no other way comfortably roanfwer juftice, 
but by Mfeving in ChrUl* For now thou haft a fure- 

1 88 OhjtSiioiii agait^ b^tnfmg i 

ry one who ftood in rby ftead , tnd infwered Joftice fot all thy 

3 . m^Mnejufki ^UIm difirg s dcttiU fMtijfullhn : U will noe 
enquire facisftdion from tbee« and from thy Turety coo: The 
quarrel ceafech *iw\\t (hee and God, for Cbrift bath by bis own 
blood taken that up. Af £/iifriii fpake of uprigbcneiTe, tbac I 
fay of believing in the Lord JefQS;ifcboa dc^eft> then the 
Lprd will be gracUus nnt4 tba^ and wil I (tyJtUvtr bim from g>' 
ingJown U the fit ^ forlhstvg fomtd s rMnftf^e, Job 33., as, 

Ok'y Boc I, who am 1} fp rotally unworthy; there is nocbing 
' in me to moveChrtft to engrattate me,be will^ never beftow bim- 
felfonfochanoi^easlaffl; will ever Cbriftiookon fucb a Jgnd 

laafwertotbif. ^ • 

7, Things, I . Perfenal mnWertUneffe^ itisn» prejudici : You read in Mdt^ 

8.8. thdt theCentMriencAmeieChrif ferUt fervMnt^m^dkelkvM 
en him^^ndffidwelK 

Ohj. Yea, will yoo fay, bot he was worthy/ nay, ht profefleth the 


SoL Lerd^ I am net vpertbf that tbeu fieufdefi come tender ttty re^fi 

MS if be (hoiild fay, I hare nothing in me to demerit and cbal* 
lenge this gracious a A of thine; nothing, and yet I believe that 
thou canft,and wi)t heal my fervant .• fo the Prodigal, lam n^^ 


a. Nay, the hmmUefinfe efenr ttnwefihinefe^i^it afnrtbfrdBCe-. 
Chrift doth not exped any excellencies, and meritoriotts rnoT 
ttves from thee, thou moil come onto him as an empty veffel 
the foil foul and the (bund fpiritisnotforhim; bring a fool to 
Chrift which is fpread all ov er with mifery and need , why fucb « 
- foul is a proper obje A for mercy to deal with; brmgafonlto 
Chrift which is all over wifh loftnefle^witb poverty, with fick- 
nefle,with ornwortbinefle; why , this i$ rbe fool upon wbicb 
Cbrift will look. Its never well with amao untill be can take 
Chrift upon his knee, upon a bare knee, with an empty. han4, 
( that is ; till he 6e brought to be^pMr in ffirit^ that be is n9ri^£ 
and deferves mthing^ and begs rfCbrifl td accept of hira^ even/tr 
Cbrift s fake. The Lerd be mercifml te me a- fnntr^, went Xetttt jte^ 
ft^d^wbtn the thank God^ /nfliMi as ether mut^ returned as he 
*Mmt,afrettlFb4rife$. Yoa.- 

I I I --- I I mil iiiiBia— iMMB 

Ch.16.Sed4. atifwered* 189 

Yoa OnU fiade.ic tbas , that G»d lt»kf mtfi on him who 
l^t Infi OH himftV. The himhh and nntritt g>irittf which 
«re broken out of tbemlelvcc, and can cry oat ,' Ltri^ I am 
really vile » and moftiy nnworthy^ Tbefc the high God ( who 
iiAabitt th* lofty fUeet) dotbkthold. And Ctr^ it ready to 
tMl(»himtj thtbaitdf mho thinks bia^tlf mipwibj to touch hit 
ftet. There arc two tempera which like Chrift well.one i» a hi^. ' 
UtvUg hearty and another an humbU foitL 

3. PtrfoiuU wmhineffo it not tho motivo nor dtftnod jrumd- 
forfdthin CAri)?; The grttindofMitf^ tfaatwhicb invitcstbe 
fool to draw on it felf to Chrift , is no derervtog or emtnenc 
qaality in oar feives, hot tiatgoodnoUojiml fideUtj oftk* fromift, 
and the gr^ieiom oftr of Cbrifi hmfelf to tho foml. Behold, he 
calls thee,why,thi$ is enoogh ; it thoa canft finde God hold' 
**£ f»'f^ '^ g^** SetpttTt offering Chrift unto thee, upon Tach 
and fach teroies, and thoa confent onto them with all thy 
heart, thoa mayeft confidently dole and lay hold on Chrift 

bffalth. ^ . 

This if the wife skill of a Clicifliaii.tndy to obferve the pro- 
per rife of faith. ,.,*.. 

When Godpromtfed AhahMfha^thetextituhybodid 

nottonfid*rbuow»My,Kom.4i9' (that is) he didnotconfolt 
with the ftrengtfa of bis own natare,what an able principle there 
was in hiofelf tocompafs fucb anefifed,bat he vMtfnllf frhtd* 
dtd that what God h4dpromifii,tb*t h*W4t^lt^toptftrm«,'l\\t 
4iUtitf4md fidolityjof Godt fromifocKttdiagh enchned his heart 
to believe. So is it here tbooi foith in Chriftjif thou doeft 
confider thy own body , thy own deferts, thy own excellen- 
cies, tbou flwlt never beleeve* for faith can finde no ground 
in thefe to- encourage tbe foul; but the ground fff^^-^ 
without our ftlvot : Why ; God offers me Chnft , and Omit 
caHs me unto \imjkting he*vj Uden^mA, be f»ith,/A4»A»,»4* . 
hUovoi in bim,fh4B h»vt tttrmU lift. Now this is a word of 
trotfa,and this word of his ntPorthyofallMeefiation, I will ven- 

tore my foul upon it. .... 1. 

It is with faith as with abird,cafthim into the water be 
cannot fliei that element is toogroflefor him, be cannot ga- 
ther and beat bis wings therei and therefore 1$ kept down. 

bocaft htm Iiko the aiie, wbi<b i». a more pwe.ekmenti theo* 

Bi J, ^ 

lOo . Obje^ioni againfi heUewng Ckj! (§.$9^4 

he can clap, and iprtad the wings, and ffioonc: why ,/4if & 
is the wing of the foul, and the promife is chat fpirituai el^ 
flicnt, thac afre which brefcfas t life and motion to faich; 
faithts raifcd by it alone , and it is checked and ,birc red 
whiles the foul would force ic to t& it (df up&n ihoie [i^ctt 
and groffe cxcelUncies in our felves* Fuirh deii-c? no j 
better ohjcA then thrifi^ nor furer piwnes then tfvd^ fr^w ' ' 

mft4 1 

I: earth ly to receive Chrift ij f^ith^ ie is not a mattir of nmk^ 

Wften God conunands a finner to repenc, and to for f&ke his 
finnes^and take bins he (hall have mercy if he will do it: This 
may not now be faid , L§rd I am not rworUff tp phj ihfg 
m tbiidmjy if I were worthy to repenCiI v^oiild repent • nayi 
bot O tn^n^divine cemwNmds ofiuh okfed^ it is cfay duty to 
repent. So God commands tbe foaUa ^f^rtv jiiC^iri/?,t04c» 
cepc of bim« The fool now looks on the ezadlencits of the 
gift, but forgets the obligation of duty: Its true, Cbf ift is t 
moft excellent gift and blefliog , there is not foch a thing in 
ali*the world for apoore (inner as Chrift, hoc chea knowy 
that his excellencies may not take thee off from thy idocy ; «| 
This is bis C9mma^min$^th^ wm hhne pu tbt NtUm of bk 

Bretbrefi, you are miftakco, to beleeve in Cbrift J>cin^pro<- 
pofed nnto lis in the Cofpel , it is not a matter of ifi* 
difFcrency, I naayi or I may not; norisicamatccrofcurtefie, 
«s if we did a work of fupererogation more then God requires ; 
nay, but it is i matter of c&nfcitnce^ a manfmnes be violates a 
€omffland»an evangelical precept, if he dot hoot belecfVe; Ic \ 
H not a difpute of worthine(rct>r unworthinefle, but it is obeds* 'A 
cnce to the G>mmaod which thou art to look upon* . i 

5« C^^fi is given ont ofriehgraa^anh mercy ^ani levt^ and 
therefore none can recei-ve bira but the unworthy. There ia 
this difference 'twixt the reward of JuHice , and the gift of 
gracioufnefle ; 'jufiice hath zn eje ttfon thedifpofitipn aodi^a^ 
of the perfon » and according onto - their qualities and degrees 
doth it commenfurate reward or poniAimeiN. But gr4$cm$rf^ 
neffe l>ath an e^e pnif mpon ii feif, the free bouotifulne^e of i 
its own nature 4S^he rctfon of its gifts and aAs^ Seppoie 


thtf J Kini tiscecnm 4 imdejdi^r^ this is tn 4M of jufiw , aad 
fiodes caole in the rebellion of die oifendorj ^uppofe 
that ^YUmg pardons m ma/tfaSlcr tthi§ is an aU cf grasiQnfmffe^ 
and Andes ks reafon only in the bread of the King, and noc 
io the «rorthtne(re of the delinquent. Thou ftand'ftuponcby 
wonhineflfe , O, if I were worthy of Chrift I why; but is 
not Cbrift a gift ? be is often faid to be fflvtn ; yea , but is 
be not a gracious gift? See Efhff.2*7. Cod did fii^thiex'^ 
cceimgrichfs of bis gracMinhii l^winejfo tovprn^dtmihrougb fo" 
fm Christ : As if he (hould fay, if ever there were a g^t froo^ 
ghf n^\t is Chiifi. If Cbrift be t gr adorn gift ^ thtn he is 
net beftowed on the ^ortbjt > but on the nnv^ihy : not on bind 
who can challenge and fay , Lord .there is good reafon why 
I (honld have Cbrift, and thou (houideft do me wrong if I 
. have him not ; O no ,, but he is a gracious gift , and therefore 
the broken finner may come in and fay, O Lord, though lam 
. onworthy ,yet give me Chrift; gracioiifneffc doth nocexpeA 
any motion out ofitfelf, and therefore, though in refped of 
raydeferc^ifafame and confufion be my portion, yet thy ^i/ri 
of gr^o aro froe, for thy exceeding riches of grace^and mercy, 
and loveijgive me thy Cbrift. 

If I meet an old decrepit poor beggar , and feeing roifcry and 
poverty in bis face, I freely draw my purfc, and fay , there is 
a (hilling for thee ; O no/aith be. Sir ! I am nee worthy,! am 
a poor man and ready to ftarve, give it to that Gentleman 
yonder who is in gay ctoathing , and bath thouftnds hi his 
chefts/of he is worthy, what a proud folly were this? why? 
my almesvvas a gracious dole, and if any man in the world 
bad it, he had, who doth need, but dcKh not defeive Jt: 

So,&c * , > 

6. Cbrifl'is mrthjj9ur taking. thou^i\\o^ h UHmnbj of 
roeeiving, i Tim. 1. 15. Tiii u a faithful fajmg.and worthy of 
ma accept atiott^ that Chrift Jefat camo iato the uorld to favo 
fintms, of Thorn I am chief. K% if heOiould fay,this is fo neccffary 
a thing fo good a. tbing,fo admirable a thing for a finner,fo meet r. 
for biro to hearken unto , and to embrace. Wbat,if the choif- - 
cftJPrincc in the world Ihould this day-prefcnt himfclf to the 
foaleft, ill-fa voure'dft^oegtedcd woman,one without allbc^- 
tv. withobt all partsj without all eftatc,and aflGire hei;,.ifttie 
''^ wall 

* I '■ 

1 9t ObjeSiions agamfi beleevit^ Ch. 1 6. Seft.4 

will confcnt tQ his cermcs , he will beftow bimrcif upoa her > 
Though (lie be totally tmworchy to heare of fach a cbiog , yec 
theperfonis worthy, and the acceptance of the motion is wor* 
thy, all the world fees retfot> enough that (he flioald bearkeo* 
Sn it Uj Je/HdCl^ifl the Vrinct of peace ^ the Lerd f^f i^ff^ the 
Authourof falvatien comes tO a^nfol foal,iKttrrIy naked, and 
void of fpiriciial excellencies , over-runne with all the fpots 
oFinglorioas deformities^ cxpofcd to all kindes and dcgteea 
of prefent and future miferies, calls' and invites that foole to 
accept of him upon his own termc s, yet that foul ftands off 
and exceprs, I amnoc worthy ; Thou wonhy, faith Cbriftl 
what do I cfteem of thy worthinefle } Net fer thj/mke h it 
kpcren tmte thee^u it thdt I effer m; fetfwme tbee; not for any 
1>eautifttl, or iogratiating ornaments and gifts is this , but fer 
mjeienfAkf. Am I worthy thexeceiving ? if To, then accept 
of me : Chrift hath worthinefle enough, and as ouf helps in 
the promifcs I draw us thither , fo the treafures in Chrift 
(hould do. 

0^;.But you will fay,Chrift hath let fall a word, which tela me 
that there muft be a fmtjellive werthittefe, as well as aa 
ebjeHive wertbineffe in me, as well as a worthinefle in'bim. 
Matthew 10*1$. If the beufe/ bi wertbj^let jemr ftase cetM 
ttfon it. 

SoL I anfwer, chat there is indeed a xloable worchi% 

Firft,one of the •bf^S^ when ic is fo every vfay ezccllene, and 
neceflary, and (utable to the exigencies of a perfon; fo Chrift 

Secondly, another of thcfMbjeS^ which (to reftraine ic now 
to the place alledged ) is a werthimege ef jmdgemeM 4md 
/ffeShn, not a worthineue of qualities and aQiem, Then a. 
man is faid to be v^ orthy,in reference to Chrift, not becaafe be 
bath any taking and inviting qualities , but when be jodgech 
worthily of the Lord Jefus, and his afitdions draw after him as 
moiKwortby of all acceptation. 
7« Laftly » tphat is that vpUcb makes thee mm^iHrtbf ? It it 

nothing in cbe world bat fittm^ all the debafings of the fotil 
are 6ur4innes, and fo,there is a twofold anwortbinefle* i MttU 
corions. 2, Exdoding. 


- — - ■ ■ -i V ' ' ^ J 

CiLi6.SccL4. ; atifrered. 193 

fine tbea. markiiwo things could Aever bCjifmcerfiiuiinfts 
did cficAually prejudice cbe ibulwicb aq ixctmAng iifi^mtUm^^ 
daeis. That Chrift c^Mn^ver iav^ igfn dwrtby gift^ Atto* 
Iber is, Ih^lfmih cmU nevtr Ikivi MftVid trmhs in Cbrifi ; 
Ic could aevfer cake Cbrift as a Saviour, nor beiceve jn him 
jfor eke Aire pardon of fiofy if thac finnes abfolntely did involVe 
cbe foui with fucb an uoworcbinefle as Iboold for ever exclude 
ic from parcakiog of Cbrift. O no ^ Thotigh finnes make 
pnwbrchy , yec Chrifi cmm^ u ^aH fimurs ; and chough nn- 
{godlineffi: .makes unworthy , yet C^ri^ jnfti^s th^ mn- 

4. Ohj^ But lam not fun ttrntChrifi m mi^g co beftov 
himfeif on me>or cbu I ibould ]%y hold on him^ elfe I (hoold (I 
cjbink) be able to beleeve* 
• S§1^ To cbis 1 will recurne two things, 

I. One is clearing Chrifts wiUtognefle. 

a« The order of a Chrifttans afforance. 
Firft, ThM Cbrifi ii mUing. 

I fliaU but light a candle to the Sunne m endeavouring to q T^Ufmi; 
inanifeft the wtUiogpefle of Chrift to accept of finnersi Why? ^ ^ 

fshat can poffibly cxpreiTea willingnefle wtuch is not efpiablje 

Firfty when thm wirt 4fi>uur anJsM intmj^jit tkin Sd Chrifi 
/bid U$ilo0d^d He fwriiif ^Komt$.S^io. 

*Nay^ he did not do this through t^nfirsint , but through 
C0nfim^k was a jV##.IMi?f^r<ji2, therefore is he faid jp ofsr 
Umfflf^zrAU I ir^flM.and co giw himfeff ^%xyi to tmjfd^mt km 
/iff^ mndtopMf dpricii nay^to be firdtrnd Ullit wertaec^mpUfi^ - 

H«r dioih was the putting of cbe fial to cbe to»d. Ic ratified 
alt the Covenant which it had lioc dooe^ad noc Cbrift been 
willing. Why ? be knew cheelong before, and faw tha im thy 
^^/mJ, before*he (hedhisown: %ad had he been unwilling to 
bave done thee any good , or that xb^ll ftiouldeft have re- . 
ceived any good fiom him. , he would ngver have cloathed 
hlmfelf with fach a nature, as be did aiTume, neither wojiid 
he have angai(hed his righteous foul , nor bavefuffered fuiha 
coraencing and accurfed death. Verily^ if I would lay 
down my life for a perfon » this would fiifficiendy argue 

Cc and 

- ■ ■ - ■ ■■ ■ 

*94 Ohje&ions agakifi btUevifig Ch.i 6«Sc£L4 

u4 4cdArc tbtc I w«f€ witlfug <# bcftow my Mf on tbc^r- 
fo. So, Sec. 
2^ Stcoodlf , c^fffid^r his «r4ff; ferfwdl imiistiows : he badi 

from bis own mouth bocfrconafeUcd and envicedcbe poofcfia- 
iKf uafo •him. / ccunfHihH^^ bwj gctd, 4md raimnd^ smi 
fjc /Wt//, Rev. 3. 18. TheSfirk amj ihi hridi f^y cmv^, mni let 
himihat ktdi^th fsij^€^me^4ind itpbim thai h athirfieome ^ mmJ 
^hofoe^tr %iSJei hmtakf fffthe^^ertflif^fretljtK^v.zi.ij. 
Hi! ivrry vffe that tkvfieihcmMye ra $hi v^aters , M9fJ ke tbdt 
baih no m0nf;,<cme je^iuj 0ttd tal , jea^ c^mihmj wi»€ MndmUl^ 
>^ithemtn:or,€j andvfuhQHt price \ henrkin diligintljuniomeyAnd 
eat yt that ^hichu goed^avdtet yotirfomldetfghtUfflfinfatnels'^ 
Encbne jemr entire ^ and come mtie me^ tmdjenrfmt Jhii live • 
And I r»tU make wit hjcm an tvertafting Cevenant^evem the {met 
mercies efDavfd. Ifl.55.1,'2. 3« Beheld^ I have gfvfn him fer 
a vritntjfe te the fe^le. Vtr. ^.ftfm flood and cry ed^ fay- 
i^it '/ ^ man thirfi'let him come nnte me dnd drinl^t John 

7- 37- ^ , -■- ' 

j^ Thirdly, confidcr, be hath affnred thee of acceptance z Dim 

that cemetb unto mi I mU in ne wife cajt em^ John 6. 3 7. He m II 

^ Boc (hue the door agai nft thee when he hath envieed tbeeibnt 
thou (halt be a welcome goefl • nay , he will furely do thee 
goodi Mat, 1 1 '28. CofM ttnto me all ye that labour and are heavf 
laden^ and I vnUgiveyoit reft. 

4. Foarchly, there was nevtr any one^he d$d come unto btm^huv 

^dweB. Then canft not finde any one Iota of tmwilirngnefTe, 
nor of his di/r<gard« bat 4ffhave foandhim to be axnerci^t 
HighVriefi^tnd acompafliooa^eSavioor^who have accepted 

5, Fifthly , confider , that he' doth ({ill negotiate Wi^h thee 3 

Though he be returned to the higheK heavens ; yet he hath 
difpatchcd Emhaffaderein his Name^to publifli, and to call up- 
on thee, and tobefeech thee, 2^(W# 5. 19. Ged \a4 in Chrtfi 
reconciling the World to himfilf, net impttting their trefpaffes un^ 
te them ^ ttnd hath committed ttnto m the word of reconciliathto, 
Ver, ao. Jfo^ then we 0tre Atethafadoftrs for Chrifl , oi thengb 
Goddidhefeecbjomby ttt^weprayyonin Chriftsfteadbeye teconcthd 
to Qod^V .ZuFer he hatb made him te be fin for m^that^we miohtbe 
modi the rigbttonfntfc 0fCjodinhim. ■ 

' ' - I - - 

jph.i6.$cft^. aafiiwed, tot 

- . ^- _ I . ' ^ ^ 

Ojjfft^ If thtffi were ttigf hope o£ recoociliatioo (miy a mtii 
fi^iyjtheiil (hoold betiere. 

QtiiS^ Bot if God badtroaiiMnded any in bit Name to pub* 

Sd, He btcb e^mmift^d ta m thi w^rd $f R$cmMhh 

S$L We are emtaJfudaMrs for Cbrifi , and prsj jm im 
Oijwlk But tor frs will fnjmdia the Rfceffciiiatkff. 
SoL HebsahmMi himuti^nfgrnt. 

Sixthly, coofider hn mm^viBMs fmknct : If be wtre not 6^ 
w9fing,he woold never have re- tnftirced bis fait^ but woold 
have CAkeO'tbe firft deoial. 

Bat he bath followed them » who have fled from bim : He 
ftath gone ifcer the (ioneriwho bath many dmes turned his 
back, Kom.io.ii. All the d4j Ung k4Vi 1 BrHcbed utt mj 
imdtmtB 4 diftbwJtimtt ttstd gainfafiMg ftpplj. In this fenGe we 
jnsy hfffly that cf the Prophet ; H0 d^tb wmt tbm hi mttj h * 
gr0ei§tM^ tnd yet concinoes bis EmbafTadors tohring thee home 

^ventbfy) c<Hilider Uu fdd camfl4httj for thy hoidtng off 7, 
«iid not IfCftarvi^ng : wben hi emu tten u HitrttfaUm \ hi wept 
^9itr ir,«nd faid, Hfttiftin Wittld I b^vi fftthtredthtf ! Mattht 
dt5.57. ^itd O ^^m hadft l^nown^ even tboUi ^ the UsSi 
h§ thUthj ^f^ the tbin£s nbiobcincern thy p^Mce^La'^t 1^41,^1^ 
And why irifli^ net^memnto an? John ^.40. As if yoiidf d fee 
a tender ftf ber pm'foing a rebel liouschUde, and working Dp- 
Ml bifti bycouhfel and •eocreaties.andbyJYaads of bounty, and 
\St^\\\ not 'yet heirfcen, the^&ther ilepi roa frrendyind powers 
6at tears, O I cannot win hinii I^ffnnot corn htm, doth n^c ibis 
Ifaewa^illingnefrefSo^&c. . 

L^ftiy, conuder bis WH it exhihiui to m in mU <the kf^ies ef 8. 
ti^tngniffe % I obferve that bis wilLmay be m^fnifefted tbtee 

VirftfiftrMMMii4/,aitdtbert1s«aprMi;^i^ and Cbrift 
cofttmandstbeetobeleeve. Cc 2 Se* 


1^ Obje^ms agakifibelewmg Ch.i6SeSL^ 

Secondly, in fr^ifes, tnd there h a gfKtoui 
fifig ^m^ und Chrtft hath promifed bimfelf u^ all that he iiadi 
done and fufitrcd« if choo wHt beleeve ia biiD. 

Tbirdlyjn tbreatnings :. and that 'n%jt^dniffiniiBiv€ wit ^ 
andCbrift bach proooanced anabiding wratb^and an everlafttng 
death againft him that will not beleeve; So ti;iattbit ismoft 
cjear^tbat Chriftitmoft willing that a pOorfianer (hoaUcome 
in, and embrace him. and be faved by him. 
^ Secondly, The order of affurance. • 

But then for the order of aflurancc, that Chri0 ts wil* 

Obferve that there is^ a double afTurance. 

i.^One which is ftectdeni ^ tnA gvoooda the fpnl to be- 

t. Another is fMtftifmfnt, and attends the foot af^er icsbe« 
leeving.That precedent affttrdnce confifis in a clesor and convmcmg 
demoniiratiofi^ thdt Chnfiie ^ill'mg to be tdkfn kjjbefimierJLhxo 
fubfeqtient djfmrsMce confifts in a refiexwe perfwafiom^ that he is 
my Chrift and Saviour > being by faitb tdkfn emd 4€> 

Nowif aiinnerezpeAs this latter affufance before he wiU 
beleeve, he doth prepofteroufly and vainly perplea hisfosle^ 
nay>it is an impolfibilicy to lead on the foul this way ;nay,it sveie 
a faifliood and a delufion to the foul , if it bad a refleiive aflii- 
rance,tfaat Chrift and his benefits are minei before the heart diiS 
by faich beleeve in him^ and accept of biro.-I did confen my fool 
with a lie, for Chrift is not that mans who doth not yet be- 
leeve on him ; the ways of this kinde of afforance, is as it were 
the eccho of the original wayesof faich a conieqoent of it, 
bat never an antecedent. For^a man tefoiaoa himfeif, that 
the eftate is his, before the perfon is.hif;or that the pcrfon is 
his^before he bath accepted of the peifon; Why , this \s but tbe 
fniitof a vain and idlefanc3^ But the formor afliiranee thait 
h\ a ftveet inducement unto the fool to beleeve, viz. when tbe 
foul. ban get three things cleared and refolved. i. Therer^ 
tdintj of 4 Sdvienr. 2* The dlffffficieMcy of him* ^.Jiu wiUmg- 
neffe to embrace and accept of a beleevtng (inner. . Now this 
aflu ranee is to be dra*^n from the very nature, and offices, and 
diTpoficioasof Chrift, indfioomdiecoaimaQd, wA inifitadoas» 


tod pfMiUb of Uic Gofpeljwhich when the fonl bich tbroogbly 
penAdt and icanocdi it ihtll clearly fee and freely acknowledge! 
(if ic wil not blafphcmoufly fiifpeft Godsown truchsfor lies)cba( 
X:krifi i$ hikm ikU mU iUfr s .witlmg S^vUur^ notonlv willing 
CO lay down biilife, bot inoft willing chat finners (hould come to 
htfli aad believe in bim, and fo find eternal life. 

So chat you may from this take notice of tbreethiogs. 

One, That u h i^ffuniof C^ifi^aj mirn^ is no groand for to ^ 
move a man to believe, bot it ^ 4 eonfe^uimt 9fii. 

Another, that to be 4j(/>rrfi/£ibiii Chrifi is wUling, and ready 
fQbem.ne^andto accept of me, this is Kf9tit motive^txA an > 
tnc^mrsghng gTo$md for the foal to believe. 

A third, ibere is no better way to fat tbi /^aimjfe ofQbrifis 
being wHling to beftow htmfelf upon a man, then tj Mitving 
Jirfi tm Um^ot ft is faith in Chrift which opens to a man all hif • 
fntcrcftsinGhrift: Aodif this be fore, that .CbriOs witlingneflc 
prevents thine,i( tberm>re thoobe willing .to accept, the very 
nature of the treaty and match aflarcs thee (officiently that 
Chrift waa ready lon^ a go. 

5.£>^>Biit then faith the fenfible finner J am not prepared and 
hombie enough: Chti^\$ to iutje mf the h^lpn ke^rteJ^ hut my 
biitttisfiiUlutriytXiA Chrift ii u.9fen the f ri fan far them 4h4t 0r§ 

hmnd, hot I am not^ at.ieaft^ infufi^iant hmUge^ and be is to 
give Che oik of joyforiRonrnin^, hit I have no melting, nor . 
flionroingljpirity^nd therefore I may not believe oh him, nor 
cakchim, for4 am diftingqiflied. 

Sal. Iflialljiot need to. fay much to this, becaufe I have 
touched heretofore upon in the Expofitionof il^^Ai. u yet I ' 
will couch a little at this time. 

I. There is a twafalj hnmhling according CO a danble taufe af 
«A Otitin'xnxhtexcieiingttntingsrftha can[cf€nca^yf\lh\n^ 
terrors and (tares > fprtnging .from the Panfer af the Laxa, which 
qatckens the conscience, and wounds, it with the ezprefle fenfe 
of former guile, and which prefents God in all the glories and 
Cerron of his juftice. and as the great and fure avenger of an un- 
righteous perfon.When the foul is in this kinde of bumblifig^it is 
filled with exquitite fen(e,and exquidte torment»like aman with 
« burning arrow in his thigbi or like a thief bearing the fentence 
o£dcHtb pconoiiaced upon him by the judge. Nov this iQ«^ 

C C 3 N ff • 

i^g ObjeUiomagaiti^bMifmg , Chj4Sedf.4 

'i^UnihWhu tBdugh ( fdihctitfies ; ic fhiy be &o JmiMAtik ufiUh 
UchriL ( for God doch maoy tiidis bring t mm to heiten by 
f he g^tes of bell, fafe dbth brtiife, «nd ;i*rouna, ntd tv^h kill fetn 
f>y therfrr^rj0//i!'f X4»», and then retlve him #khthe #ork* 
ingB, Jnd tifjjer'go0(ifiejfepfibed0ff>el)itt it may be (poffibfjr j 
without any future atccffc of the Ibul to Chrft; For thif,fh#fk, 
that khooghGdd doth tnah^ times grdciouny fopd'rad another 
workofconverfioh, tothbof legaiiaiflidion.yethe miy and 
doth many time s diflri^ute tbefe forrdws in Wraro, aiid they krt 
bdttheteftimoniei of his pore and dirpleafed jiiftice, erehin 
thisiiifi^,'to6egtnanhelI ofangdiAi io the conftience of d proud 
and daring (inner. 

Ancftber is in the r^airr ttbafngsiHifkHi hathfpi^sartmmm- 
hgs ofth 'siffeBitms^^htn there is a fbuhtalbe of foHrow ftt open 
<9Uhin the fdul, giving dut it felf ib feirerall ftreames of oielttng^ 
hcctiu^c of Jin anStranrgreJJfah. Now chk lattei' isflotah ante- 
cedent, but a confeqnent of faith in Chrift,as you flmii bear pre-* 

A man cannot riphtty judge of his fitneifc talayholdoa 
Chrift by the meer ftrength or "meafure of any legal! faaiAbfingy 
btit by the Iflbe it\i event of them. 

If iDftead 6f oqe iuih from c^nf^ence, thou ftbuldeft DoW 
beire ftn hundred; at)d tnfte^d of one lafli from cohfcienre , 
thou (houldft now fed i thdufahd, though thy heart were bro- 
ken into ks many pieces as the gTafle wtkb is daAed agiAoft 
the wall; though thy fptritsdid eVenTry within thee, for ^ 
heat ofboiTor, and that thoudidft roare dayand nigbt for 
the difqufetment of thy guilty confcience, yet coutdft thou not 
confidently aflirme by all this, I am ho# for Cfarifl', tad Chrift 
will aflaredly accept of me,I (baU not miflfe of him* 

Keafons whereof isre thdr; 

1. Bccaufe theie maybe Gods tokens of juft vengeance ott 
thee, meer puni(hihents and judicial aAs. 

2. The fool under chefe maybe rather taken up With tht 
flihging guilt and feares of (in.then with the foul vilenefle, and 
bate nature, and afts thereof f (landing in tonrrariety to the 
lioly and gobd will of ^ gracious God. ) 

3. The thus ajgnaedfckl may eirj 9m pr 'Cffrifi, Aieerly out rf 
felf- love, to eafe the btifdeo^ but not to cure the fiaturej to iMi« 


I I - n — 

nil . * .- ■- - - ■ ' ^^ 

TiicceforeibiilwoQld % to my U^MlHr0kt»fpirit^do noe 
Hidge of fitocflc tneerly bytbeftrcngcbordeptboHcarcs; ihtrt 
is t threefold enoogb , i. Inrcnfive for che degree. 2. Ez- 
ccofif e,f4>r the cioie. 3* Difpoficive ./or .cbe efiicacy; therefore 
dobQtobfervcybat difpoficioo attends and follows tbefe : 
There be five chiogs which iftltey follow lipon legall hum- 
lnliagPi may be (ubordiqace .er^Ottc^ageoiencs co the heart, to put 
, k/elfuponChrift. 

Seco^pd ly , if yf « €99^$ u hftU 0s tk0h(ifi ivU^ as the guilt of 
it bach beco/ooQd the foreift pf ine. 

A third is if the h$irt fiqds it felf any way Ufffmdfrnm thiteagMi 
rfbii^l^J', yea.SAd chat a feccet war is began now *cwixt the foul 

FfEiortbly, an high tfibffdtt 4fti V4jt$4tif^ •{ Chrifl ^ 
jk% iht only ami chotfeft good of f^jr ioiii and hope , 

An 4&m0 4mi ffJfvfni difin i$f9^$ ^bi foffl^^vdir tbi goy$rnmtnt 

-, Wbether thy |Malt .biii^jings ^ great .or fmalL l^og x 
flftun^ fflotcofriedeitl^'s q^t xhe t^ing; but if they be thus 
•tteEidedy thoii .mjtyeA (afdy ^veotur^ thy foul upon. the 
'LorAjefas ,* thpa oiayeftfbdieye, aod he will ib no wife refuie 

yF^kh in Cbfifi will not bimitr thi bt$mtSn(s §r nuttings oftbf 

lobferv^wbencher^isa ThuisdercUp, then there is fucha 
harry in the cloud, thatfire flaftierh out. and the cloud is brad 
infooder^and a mighty deluge of water is thrown down; and 
yoamay likewife obferve that tbe Sun doth ( though there be 
nofiorpe)jdra;B9op.and ftfVfecly oprn and pierce the clouds, 
wbicKtbertby give down the.moft (eafonable and refre(hing 
.ihowcespf iiin. The Lsf^s like a Tbuoder^clap, it doth ma* 
i^.cunesfoto^re.and-burrytaodvex^the confcience, ^hat infi« 
pu« (igjbcs^ and ^arfts , and ceares guih out : .But then faith 
makeatbe Sm cf rigbieotf/juffi ta ^crj/ip^ii^itbin the Coul^and no^ 
tung AKtk4 ;bP#PWt .«fW€ ,: tljw. qjqa :»ppir?^fn4cd byfaith . 

L. . 

'■*— ^i— — ^i— — *— II ■■ I ft I I pi I ■ ■ I ■ I , M I .T . , 

^9^. Obje&umi agdf^belee^mg Ch«i6.Se&.4 

"ZMk i 3. 1 b. Thej jhall Udkj^fM him wh§m tk^y fkrctd^ mU tktf 
JbdU monrnifar him djcM$ m^mrnetbfor biiontljfon^ amd thtyfi^t 
tf in Urtevftefe for him at cue thai is in bilfttne^i ftrhi/firH* 

porn. _ 

Fdf fiitb. • \ ' • 

j^HeaTpiis of it. Firtl ^fets the gredtift leve^ thifi^Mefl ki^dntfe, tb$ firgefi far'* 

4ot>i , the rt^ieft acceptations^ all wbtch do even meic the betrc io- 
jco a river, ana works the grcateft moornings. 

Idoube not but the very hthRviont of the father ^sht Prpii^ 
gaU brake the heart of bifti with more thawings and kindly 
mournings, then ever did his ibrmer miferyand bardfhip; O 
this, that thdugh he was an ungrscious fpend-thrift, a ftobbornt 
,cbiide, a lewd companion, liJiri^ 15. yez his father fiomld ran n 
^meet him^ tha| be mould/4if tsfon l»s neck and kjffe htm^ the kind- 
nefle of tbofe lips wounded bis heart with the deeper fenfe and 
judging of his own unkindnefle. So when a finnt r thall by 

faith fee Cbrift ftepin| forward in the Gofpel, pnting forth the 
hand to him, calling him, come, thou ha fi done evil 4» thpst cmift^ 
baft wronged my father, mer my fpirit, my fervants* thy felfe , 
I will get thee pardon for all, feare not, nor be difmiycdi I i^iH 
^ ^wiil take upon methe dtrctiarge, I will be thine, my blood fliine» 
my righreoufnefTe tbiiiei 0> tbi^i melts the heart: thoo canft 
not take Chrift, but thy heart will breaki nor read tby pardon , 
but thine eyes will melt; what for me» Lord; ' yer, for thee, 
what after fuch deep rebellions ; yea, after all, and tbtc moft 
freely and willingly; Good Lord, hovi^ the fool weeps now, 

Secondly, /4i>i fees fin in the greatefiviUnefet It f§ ^m 
thing to fee fin, Hellgsues^ and another thing to fte Hn (if I 
mayfo allude) at fieaven^gates^ there I fee it in its rewani^ 
which caufeth feare^ here I fee it in its proper nature,whicb caof- 
eth hatred* When I can fee fin as the wrong of a rigbeeotis ^ 
and holy will,asa rebellion againft a holy and jufl Law.as a pro- 
vocation of a great and holy God, as the fpeare ehrufting 
through the heart ef^enr Lard Jefus Chrifl, is the ba&ft quality » 
andvileft abufe^and indignity to love, and mercy, and bloody 

^ now, now I ^gm to melt, to grieve, a God is wronged, a Fa« 

\ (ber is w rongea /a iSaviour is wronged. 

SfFsUtb nsihs the frmifes^znd the fremifes mM tbebe^imWlPi^ 


Ch.i6.Se^.4. tthfwewed. ^: 391 

\ • 

brethccd, oncfaft^M Qourni ng hcarcs are not lirft in m^tfki 
. (ben io cfiepromilesybot firdin them, and from them chey 
come.dowjT ta(OQ^ Thth^urt offiffh is firft in chat promifc i 
<£*'t-3$» I^Hit4ik,e ai»4y tin hei^t 9f fionci^ind givt you an hemn 
4^f fie/b,znd tbenceircomescothepcrfon for co falhion and 
mollifie bis beaic. Bac what draws the promifes? is it not 
faicb^s^ It is the only b^nd wbicb rcachcch oucanco theai,aQd 
receives ebcm ; whence it. doth fullyfollow^tbacMeeving wilt 
heoopreiudice^bat a^reacfurctierance cochy moornful bum* 
dliogrand fofinmgr.'" . • . 

Oij. I grant ic,w}i€n t mio can indeed beleeve; this be- 
Jeeving will mach- abate, and perhaps rpmove the aduiils of 
an h^rrihli fiumbHng*{t\i9X is) a man (hall not now feel fuch 
a. defperace terrifying, bitcer^bopelcneanguiA asbefqre, hoc 
yet itdothopen a full veine within the foul^ which drops 
with vital) (orrows» with gracious lamencingi, with hearty 
dirpleafures^with bopefal tears; .'and tbough . aader cbemehe 
ibul is not (o hurried, yet i(weeps,bitterly, as the wife whi^h 
boids the lately reconciled. husband t^y tbe faadd^^ artbcichUd, 
which is newly pardoned and embraced. ./ 

. TbU isatruth, th^t faith can he^letbe teares of alTave^ind 
l^reed the tears of achilde : It can r^imkg the ragings of iV 
/ri, and. yet contmiie itf fi9wing e^rfts;^ It e^h ftili.a raging 
confcience, and yet foe^ct a ftreame 0/ godly f<»l[r<;>w.; ic caa 

botbfuii^f 4 trmhhdfpirit^tni rMfe^xib^n usa /i// and mmrning^ 

kcjurtXtt to fpeak plaialy^a maii never ttlUhen begins to mourd 
as a childCjtiH be hath faivb to fee God as a father j and the 
gracious lookSs of Qhrid (which only faitjii efpies) they 
upbraid OIK (innings mare, aad no fucb springs of grief as. 

6. Oh'i But I have fii0d0Mtmfday,Ani have refaffd m^nf 
ittviiathits^tnd ^fffrs^ as^now / may not hhfvf* I am fure 
chat Chrift . will never regard me , becaafe of. my former 

proMd refmpilj pf him in hi$ gr^^tu offers dnii^viufms x NoW 
c}ie iUy if.gfnff It is too Uu^ • ^ 

, Stflt To this I anfwcr. 
I • That not only the pofithi rifttfslSi but alfo the flighting 
pr^irrmffipHi of the v0ic€ pf the Qpij^l^ are ( undoubted } /«/W, 
fbr^f 4ifobeije.9€e (o ^i;he Law/thi:tt mofb aorevato tbc^^A 

, , Dd ^ fit 

SOS phjs^ms agaifi^UUiWtg Cb.id.Sed.4 


^7f€ ?erybtd:;i)Oihinciiirtfoichiirenfciy,kic be tnikti his 
Wf^uHid tht gte-atcr. • 

. a. A^ain it ie §rf nrrii, t^t ffr§mir l^injf #/ refm/^l , tdde a 
|rr4W miMfitrf ofgt^ih : the rclufa's i)i Hgh agdinfi lighi^ n 
» more ditk iondiiiopi (thuc i() ^hcii a man knows cbc 
GorpeltoketlievdceofCi>rifl,and to propound beaven an4 
mercy opr>n ihe or.ly tfrnies^and yft he isnot gathered/ tbtt 
ts tfnn'r tnmore degrees ttten cb« p^iDng over k, then igno* 
rince, and tnobfervacion: agatne^the taoretfUfitHy a mkn re* 
fufethhis cpporttt^iitj and invitations, this a I A) makes tbe re- 
, fbfal more hainous , Md caNs upon tbc fonle fot greater 
J^ Tubings* Bin K^fcn know ,' v 

1 . That ^//? * na^ Ml^afa fa ^ieif^ h^^k *jf (for €ver) 
forfrfM TififAli :' It is not an uncapable condition, ( afealed 
ftate) if a man hath ftood out agamft many partictriar tnvj- 
tBtioAi. Tiiia fimply k not the finne againft tbe bo}y Ghofi, 
and therefore it is pardonable, and if tbe Hnne be pardonable, 
tii^n tbe dinner is capabte of Cbrift, in whom akmcltn ia co 
be pardoned. ' 

1. Scarei 0fff Miivff > (who is called after the ripeneiTc 
of yearcs} but bak^fifn nfitfid (before bis convrf fion) m^r 
bnfiidtioftj h grdct mii mfrcf. It were afi berrid barfbneflle 
for any ""Mtniner to fend all them tohetl , who once refeif the 
crews and tender of betYe»: Nty.we fee rbat Ctn-ift bath 
Several feafona of converfli^n^fome he brings home to Umfelf at 
rf)e 9iigbt,utihit hu9T ^nd^fthi Jiuify wbo qoeftionlefle refefed 
bim. in tbt foyner part of the day; nay i that grace witj^ 

meer refufiagis not an eternal prejudice^ Ic is trne, that wfaijet 
1 do refnftj cannot beleeve, ] et though I have forme rif rtfii- 
ibd. I may yei beleeve. 

There is a dowkU rtfufiUot Chrift.aad the invitations of tbe 
6o(pel \ Ofie \%m4Utiomj(i\i% is fearfal ) ant>therfr/#«prr4mwiv, 
and this is furdonMn That is accompanied wicb a ^^r/w/- 
nefff of^iriij ibis depends mucb upon rafimpy ftmftittimi^* 

Againe, there is itJ^Mt r$ft^^ i one is lafis/, borr^aa^jy^ 
^maft ddtt^ Mt lfeeafken|ibwgb Cbttft dotk call» be wHi 


■*— m . J . 

Oct fid»fcribe,^cbaiigb Cbrift pGoyoQiiils, bm gQ«i inbifoiM 
W47 and coarfe , yeetc lengrh with Pi0«/>lie may bo ftrtick u 
ib$ gronni^Mni yeild up bimfielf toCbrift. 
. Another \%^utji An46nsl^ w^ich is an mffnktn^ r$Mim j A 

man holds ouc sgainftcbe voice of Cbrift for cyfr^ there isno 
hope for fiicb a per fon^ 

3. No broken and grirviJt bi^t for f&nmr ref^4li am 
jaft!y fay, that uhacb)?a^^ii^4//iU/, and it is Uot Uu u ie* 

This if a thing oCfome coocernmenc • and many are very 
MA in k; I will only fircfenf my cbongbts ami(|ft the crowd of 

Ftrft^ bow pmSh^ Godid^ofgt^^ liiiatbeofferofChrifti 
fo that if a man dotfr noc take kin the firft momeQC of tender, / 

Secondlyt i#/4ji.#f iUor ibaf f^$kml4ir msn^ tbac be is 
gone hejoni hUdof^ for ought I know,goes beyond our coai* 

' ThifdlyvCbat Mmf tim ivben the Qoffil u pkkUfin^^tsk 
it oigbe prefendy to beembraced» t^Juy if fo^^M hm^i kk 

Fourthly^ (Mdotb not tJ<§ 4W4ffrmf$ s mstt Im tUf tdw^^u 
immeMaiiif^n U$ firft nf^4l^ if fo* perhaps it woMld buc 
becao^gbc vith all the world ere tbis. 

Fifthly^ it is probable chat the 4l^ a/;^r4(^ iS aotdoftd ai- 
^nfta pitticttlarperfon} whea bkh^thgmub^krMismfm' 
fkrmtr r^nMi : for wben mc A Ottt-Aand this day, irfaally Ait^ 
ice;gtyeo i^ «o a feaited confettpce, to ar#/r#^4ir# mmit^ taa 
fmj^ fimpidiif , md totbe worxs of fiane with gctedinefle i 
they grow worie and worfe,being not only deditute of all fofs- < 
ning quaHtieS|bat being more bardncd by the Garpel,whfch tKey 
icfufed and dei'piied. The man who out-^ftmda bis day, is 
^tSlMSfrhiiafilHfmni ofth^ <7<]#«Aor«ifeJiebl€fa Mly the 
jmtlicUl f^ifer ^ ii workft^g uftm km. 

J. Tbe/ai»/Srand grkf #/ iln kim f^ fwmtr H4n4ing$ §ut^ 
alwij fay, prHUhms thutkii^kn^ f%t^xAy^ ^\%k%hf fi»^ 
gm/af4Hj^niJj4ijf. ^ - 

'D. vines dodKUflgotOi of the day. 

One k GdntrMi bke flie ri&ig (d ibe Snnfle# tkt ve« 

D d 2 ry 


gj- IMTfc ■!■ 

,304 Obje6iio»s againfthfewittg Ch.i6.Sca.4' 

ry rtfing aiiil pbb1i(hing of tire Gofpel iniaiket t day. 

< Another is /ffciat which is like one of the twelve hoorcf 
in the, day, when ibc Spirit of God begins to make day 
wiihin^he heart , and Chrtft is dealing and fecreriy parlii^ 
witb* the fool^ by cooviAion of its forroer refufaU, by fiveec 
fcumblings and meltings for fuch proud and erroneous dent% 
ats: Ihtt the Pfinci of mj pedci (hould be refufed , that the 
L^rd 0f mj liff (hould be refufed,that the terms 0/ righiismf-' 
nejfe and mnj (hoxfU be rcfofed , O boW the heart judgecb , 
condemna rents, and affliAs it felf for it; falls down ac the 

tfeet ofChiriftt uotwnhyO LirJ to look upon thee, whom I 
bavefo often undervalued. This is a fpecial day, here's a , 
feafon for thee , thou mayeft go to Chrift , Cbrift hath dealt 
with tbeecffedualfy, this isch^ acceptable time. 

4. If thou hdfi Hood out againfi Chri^ kitborto^ tbea baft 

therefore now the ixr0r^rf4/47ifi9^«ii/f^, and not to refafe the 
oflfer yet continued. 

Obferve two things. 

Firfti tkdt former rfMUftr^tenerctttkcn ofSh^ bf new nmd 
etminuedi For this is to make finning much the worfe; per- 
haps thou didft refufe Chrift heretofore through i gnorance, 
-(thoudidftnot ftthu exaffeneieJ^ Mr thine 0wn mcejjttj ) or 
perhaps through inadvertencj or ^nreleffieffe^ thou didft not 
wifely and ferioufly heed tnat great falvation in him: Bqc 
now thotf art Convinced « now thou feeft thy refufals.andcarc- 
ieflepretermiffionstobefinFuh Why; is this the way to cure 
the former by adding more refufals? Didft thou well to refufe 
him. upon his own termes? j| thou didft ill then ceafe refuftng- 
labour to accept of them .* Thou canft never ^Itafe God by 
« continuing in a fin, nor hilf thj felf by pleading againft thy 
. . Secondly, thy okHgrnton and frefent dntj ceafeth not bt€49efe 

pf former refufaU : It was thy dutjr to have received Chrift ac 
the firft, and to this very day doth that duty lie upon thee* 
former mifcarriagesfliould cAUfe our humhlmgs ^^ but they ne- 
ver ^i/^n^a/ ^r ^ijfi : Why^ theGofpel is yetjn its revelation 
of Chrift) and yet in its terrder of Chrift unto (hee, and yet 
^ in commanding of thee to refufe him no more, but to hearken 
and to beleeve^, (that is) to accept of Chcift to be thy Lord and 


Ch.i6iSed.4. dttfmred, 305 

OA/, Ob wbyrwoat fliould I do faicb a foorthtc bath Xtood 
out ? 

Scl. I anfwer, tboo (hoofdcft/cpi^back ontby "^oithflandings 
with ^4r// S^^^'^g'i snd (hoaldft prefTe oo cowards tby i/#- 
tj with fervint requefiings • now lay doWQ thy weapons, aod 
ftrive CO giveupchy iclf co Chrift, oocco harden tby^ heart a- 
fiy longer, but beg of God day and nighc co forgive 
chy reAifaU, and to give thee now a heart co beleeve aod co 
• ;• C^ift will 4C€€ft of any man who is willing U, Uj imn - 

' OtjiQ. Tis erne chat Chrift faith , Thfe mbi^ itumlis ^ho 
will not h4v9 m§ ttnignt 9Vfr tHem , hitg ibtm forth ^ndJUj 
thorn hofor9 Mf ; If a man will be ftill an enemy, if he will not 
accept of Chriltco be ^\s Lord, to govern bim, then Chrift 
w 11 be a Judge and enemy co chac man, be fliail pe- 
Sol. Eiic it is as troe, that if we accept of reconciliation, if 

•we would lay afide former enroicy,if wecomc untoChrift and 
cail onr felves down at bis feet , and give up the fword which 
fought agtioft him ; if weconhfle our rebellionsiand befeech 
him to accept of as into his fervicc, and into mercy ; If we 
heartily deHre now co be the fervants of righteottfnefle , ro 
take Chrifttobe our Lord, and tofervehin alone, afltiredly 
be will not refnfe us. Therefore, if any here this day have their 
fpirits entangled with this fcruple^ that they now baverefufcd 
Chrift, and are paft their day, bnt withal they finde their hearts 
bleeding for this, and they do now judge of Chrift as the 
fhiofefl of ten tbtmjittids, and it is the ddire of their fouU to be re« ^ 
concikd^and co put thcmfelves under the governmenc of the 
Lord Jefu^ I fay unco fuch, fear not, come and accept of Chrift, 
be will be reconciliation to thee; Though thou haft been an e% 
nemy,yet if now thou wilt accept of the cermes of pe^ce.the Son * 
ofpeace will certainly acccpc of thee. , ^ 

« 7. Oby Yet the fenfible (inner is not fat isfkd forallcbis, I 
Ml afraid. Why.? bccaufe I tinde not only former gttiltt ina 
m^nifoli nmmhor , but profent corrttftions in oxcteding itnngth^. 
no roan living batli an abominable heart as J,.furely theLord' 
Tf fus will loath mc ftnd deptrc from me, a finful wretch ^. I 

s Ddjj cannot: 

" •■ 



§66 ObjeSihttiagau^iekndttg . Cfa.i6*Seft.4 

J.. I - — ■ " ■' mi 

cMOot tbiiik othcrwiie, ho« thca Aowtbtlwrtt 
- S^L For fome refolotionof tbisfcrapie^obrcrveafcvvpfr- 

'Frft,cbc/r»> 9fthifir$nity»ffinm\% no tmh^fifrl fjmftMm^^ 
nor prejudice to faicb* Of ail tempers, che kjifint^ is cmft 
^ angf rotis» and Jfftre hath the grtigefi ftr^^gtb^whttt there is the 
lujjtfenfn A man fcems co Be nothing eife but a lump of 
(inne, vvben b^it fo wholly, le&teoed and fowred , ibat nor 
a pare in h'm ran reficft upon kfelf,and fe^i its filthineire; 
^ b<re ch< guiic of finot U no^urden » and ^he nature of fin 
is no trouble, tbat foul i% in an ill cafe. 

Bottbc ftnfe of the (lr< ngt h of (inne imports fomttbtngelfe 
in tbc fotti bcfides fin : Wben the parient if deadly fick » be 
iaich be is well and fee's no paine , but wben a pttient is Fe^ 
covering, be \% full of (enfeitnd com(4ains bis bead is weak^bis 
flomack Hck , bis bones lame* aU is amifTti Ibere is more 
hope of one fenfible (inner, then of a tt^oufsnd prelumptaou 
tnd bardntd wretches; Add God feldom or never gives « man 
a feoie ofCbrtft, who bath not bad firft a (fnfffhkfhi^ 

There is a4oiible frnft .§f fitim. 

X. One is mtttly jidUud ^ wfaicb is the feeling ^ dw goik 

^ offlnne when Godawaketiithe cooiaeneeto tpprebcod ^^ 

former (mnioga, and impdnta feme 4cgrecs of wrath apoaie ash 

tbeiroitaof gDilt)and now the (inner ia broken and cniflwd^ 

for he feeloa kinde of heli in hinilieif for bta totmtt fin* 


f • Another is imr$ihinJ9tMAili It h fomething more gfie« 
Toos , and that is, when a maa doth not only itde riie gailc 
offinne as prcifing, bat the natm'e of (inne as an opptt fling 
iurden } He fees and feels the fncKnations and morioot of hi# 
heart asmoftrrpungnant to the will and glory of God , and 
therefore is exceedingly afl^ifted and difqaiccM; TUaiHiw 
is an admirably hopeful Symptome* 

Secondly » Vt^hiufh m mt^f th$pretigth $fjinn9: whf- 

•dier thou conjrfture the fir^nffh §f fum to conuit in bMrtbtef^ 

pfiMTt^ Wby , mnit/kf w\l never ibften thee; w whether 

liboQ conieAure the flren^ of it^ to confift in the ^pfniati^m 

i^ffinmi Wliy^ i»»i^/jrf will nefcr raadlrans and d^ap^oiteit; 

- or 

Ckr6.Seftwf. mfvptfttL 

or whether tbM cQftjcftnre (tbov^ notfigbcly) iti firro^ 
CO confift in metre imlithi$$0$$ $ why } why tmttliif will never 
0trfr ilumi or whether tbon cbiokeft tcf ftivogch confifti in 
fff4[mimcj ^sQkm^ m9fhn$i wbyi mhiiiffwnW never r#«N^(r 
mr Uffen them I or wtutber tbott cbiokeft ics ftrengcb coofifti 
in c^mmaiiis dmd p^WiT , why, tmbtHifviWl ntver ewqatr 

' V^Uef htfinii (elf^ and therefore can be n^ riw^ cffune^ 
ffor no hing caret the fionery bat that which is contrary an^ 
CO (in i) Nty, unhtlltf hep off the fool /i'fiw »Vi c»rr/ ^ from 
its helps ; the help ofa fio/ulfaol is tn heaven, bc^ nnbeliefc 
knows noc the way upward, tbg hairi rf m$M^ vfii dif4r$ 

Tbicdi^s Ciri/tf u a PhjfciMmftr afickfivwr^ and be bach 
faid i that tin "^rit^hmfnl mf tk0 ^kjficUmj bm thtfick. Why?' 
The fickperion is no on^taUc objeA or preftnc for a Phyii* 
cian, bis calling \% co heale dtftempcrs and fickneffes; and 
chou mayeft coofidentty go co Cbrtft to have thy 6ck . (bal 
bailed. 9ft csnnot brethrenj wecannoc , and O rift knowa 
it well enODgb, we cannot come to Cbrift,bQt we maft be be- 
holding to him for two chioga, One, bis sp^sito getooriiaa 
pndMfif;. Another is hU Sfhritfio get oorfinful natnres cban* - 

fid* And therefore Chrift is appointed ^G$Ji^ not only to be 
ectempcioo , boc ai(b to be San^iBration % at lie ia the 
A^h9f ^ fdviiximu uSf {q be u tht n^mth^^cf S^mSifics- 
Muin m^ We cartnot cooie cohim^and brifig goodnatores; 
O noitbe grace wbich wewsnr,iyiii Ctrifit in wrHe^d^ m 
water in the Sprmg • tni frcm hb fulmj^f itmfi wr nce'tw 
gntc^ fer gr4€t. None an change that vile heart of thine 
bat Chrift; His vnngi sn be^tliMf, ut\i tQ hm art ebon ap^- 
poined to come as the*(ickp;rfon to ibefrj#/? in tbeL.W*^ 

The e^vifhm ^fgrmei (von know )fi an undertaking; not oo"* 
ly for pardon^boi ror<ib4»^/i»f, and all the Covenant is made 
gocui i(? Cbrtft ; As if God ftioald iay onto a fipner , I know 
(hoo arc a guilty petfon fol-welhand befides cbac.dMKi baft a fil« 
rliy an^ abomi nable nature, bm go corny Son^ accept of bim, . 
there is thy pardon in him, and there is ^hy change in htm, he: 
fiiall joftme thee froaa thy goili , afl4. be. flii|U lakiftifie. cfoy / 
attore from its vile eouuprion* .. Foactblyy > 


■ ■ , I ■ " . ■ ■ ■ ■ ■ . .. —^^.^ 

a 8 ObieBhtts affomfi beUwing ;Cb. i o. Se£l. 

Fourthly, 7^/«* will not U^th ibee hca^fi tfthjjmful n^ 
tj$re^ but iviB hiiptba hsojufe tbcu art « ficl^ ferjf^. Rcmembct 
ic for cvcr,the m^re vile thoa art tn thine own cycs,thc «i^f ;r*- 
ciom thou art in Chrifts opinion; I never read or any ^fon who 
came to Cbrift, thou Lord bealc me, but \\t was fent away 

cured. . . t 

Fifthly^ }Vbathtfltkon $hif${of heletvingi what it tbyopf^ 
nlonofUitb/ wbac? as if faith were anenemyor hind^rancc 
to bolineffe? 7 hat it will either increafe, or rufierJewdneiTe 
in the heart <* far be ttfrom thee.fo to think ;0 no,: Faith 
is the Angular way of encreafing and getting all grace to thy 
foul, it deals altogether with holy principles, God, Chrift,the 
Spirit, and with ir^// n'^;//, the Word, the Sacraments; Faith 
engageth all the goodnefie and ftrength of heaven for thy 
change, and for the reouing and fabduing of thy (inful heart* 
J2^ai;6.i4. SifmeJiaO n§i havf JamintM evir y^u^ fsith At A-^ 
,poft]e, and why f f^rjt an unitr grdct \ Mark it, unAtt ^mc 
(that is) under a grAcUm^Covtnamt^^htttxti God andChrift 
have engaged themfelves to. their ayd and ftrength v yeaj-biK 
what makes us to be nnder this grace ) Verily it is faith in Cbrift, 
in whom all grace isenfured to the fouU-. ^ ^ 
. Nayi if thou conldeft, by faith accept of Cbrrft to,be thy 
Xbrd and Saviour; now mighteft thou confidently go qnto hioi 
tojcxpredc the vertues of bis Sovereignty and goodnefle ta 
tbee ; Now mighteft Jthou plead with him for the exceltencies 
of bis spirit; Lord Jefus,! have beftowed my feif on thee, and 
thou didft invite and alfure me, tliat thou wouldeft be, 
not onlyrighteoufnefre, but fanftificatioii alfo unto me^ I be- 
ffccb tbce, ftnd forth the f^'c/r^Jre'^ffr, i\\t vertttu sf thf 
^r<if<, and change bj thj holy Spirit this unholy heart ofm<ne^ 

(•ubifte mine $>nquities , cafi down every imagination exaltifig it 
/elf.agaififi tbe»y bring into captivity (O my (oul dedres tO 'bc 
captivated to thee, yea, by the) every thvught, c^c. 

There is a pregnane difference 'cwixt prejumpti^n and fmUb, 
pre/iimptionit but ih(! birth of an idle fancy, like a dreame of 
great matters, which yet bath no real bottome, but only 
flies out of a multiplying imagination which is foil of dciia- 
ding ads. , 

£ut /4irii conjoynes die foul with a lively prineiplea with & 


tme foQottiae of gracewtth a root of boiincfle. ev<n with 
Jefus Cbnft bitnfelfe^ wicbom whom we ctn never be made ho- 
iy,ind bjrwjiom (being hgr^ifed intfUrnhf^^) we (hill be 
fanihfied througbour. 

Look, as theiic|i/itf^ qw^iWetofMr w^ture are frfi in AJ^m^ 
and then in us bis potterity , fo cbattging^tkd f^nQ^fjhg qnoH'^ 
iks ^ttfirft im Cbrift^thefnmd /^JUm^ and froiB him dei i ved to ai 
fcii members. 

And cben know cbac tbere is not fech a Ligmmi$if to 
tie us to Vnhm ^iih {hpi/f^u FaUk^ nor is tbere any Itich infini- 
oienc;to draw out tbe vertnes of Cbrift into tbe fool as 
•faith. : • \ 

Yoo read ofthpfe in tbe Gofpel wb6 btoughtd$feafe4t§iie§ 
tBtbrift^ and yet when they believed, they weoc away with 
9miiamdk0dbdrfmf€rs\ what doth this intimate oato us. bnc 
ibac t^e fenfible finner weary of bis fioftil nature,, fliouid mike 
bis sddreiTe onto abe Lord Jefus for cure, and health, and tbac 
beflioold by faito accept of bim> and truft upon him for tbe 
beating of bis foul, add the fnbdaiiifi'of bis finst and then verily 
yoo (hall fiode virtm u cnm fr§m Cknfit ratiing a greater hacred 
of fin, war with it in the very foiiiitaine,waCcbinp and praying a^ 
gaioft it,afid tbe power of toe ordinance facet fllvely weakening 
^ and crucifying tbe pourer of fiii. 

Laftly , know this ibaf th tme •fc^ntn^Utj it tk$ tim f^r faith 

isW^l^. When a man fees d/4ii6, then is it rfae tine for faith to 

hlievflife ? When he fees the^'^iiw, then is it the time f^r faith 

CO believe 4 rejmreSM,,Mifhm he fee^ guik^cbeo 1^ it the time for 

faith to believe forJUning mtrcj\ when hefceshimfelfa finnec 

chenisitthe timefor faith to believe a<fj i^Mr^whenhelees 

0roog corrupiions, then is it the time forf^ich to believe ^^^4f 

frMce\ when he (tt% great dircomforts, then is it the time U^ 

faith to bclievej?r««j^ cenffiUti^iji tbe exigences ^fenfe^ and the 

r^iirfet 0fibe pr^mfetZTtqiitt coatrary;what I feel is one thing, 

wbac God.doih piomtfe is another thing* That which the pa* 

cienc obferves in' bimfelf, is fickne(fe; and that which he hopes 

for m the medicide is health* H atb God made thee fenfib^e M 

chy fiQs.^pilthoo finde tb«s much,tbat al that thou canftdo wil 

HOC becoflHi a rebuke of corrupttooi tbou art able now to fee the 

Ckttngth oi thy fiofiill nature, but to remove it choa art utterly 

Ec unable? 

^ I o ObjeSiions agMt^ hlfwittg . Ch. i ^,S«(&,4 

. _ < i~ - - ■ - — ^_^^»^^^^fc— fc 


^ 1 1^ 

•unabk? Why, wbacis nowcobedoneHruly.asfo the fcnfeof 
tiicgutlcornn^wemoftchen flyc by fiitfa co God, and pot otr 

' fouUt upoi\bU free oatrcy for p^ rdon, fo ia (be A nic of the filcby 
ftrcrgtb of fin, wc mull lo bcaven by faith, and pur our foalci 

« on Gods faichfuf proxniiles ia Cbrift,for{be healing and fubdning, 
of it. ^ This is the vray, and chercCorc.flrivf to' walk iait, you 
may try other waters, bat -ibey iball not help you, aod perplex 
your own thoughts, butcbey (hall not availe you, the cure of 

itfac 6nfo!(ouhs only ia heaven, and it is faith only which caQ 
iifcupafoultoGodandChrift^ mt)kh ppcs it imo^be Bool 
When (in is felt^then let faith woik ^ If tboacanft fiode any ooe 
promise which God hath madr offandifjing and heating; aod 

I fubduirig ; Why , here's ground for fiithj y^yfortby faith , 
for in thele promifes are the cures of thy finf ol namce, a^^d fakh 
it is whfcb will apply thehealing medicines to thee. 

8.0^;. Yet lam not fatisfitd,fiitb tbefeiifible (inDcr and fear* 
foil 'ouli Why ».Bccai|fe, Fit(l, i c^9€$ frid^ an kidruoJaty^ to 
pray and feek of God, and futieiy if God did purpofe and aeati 
any good to me, he woul4 ia fomemeafure frame, and tticliDe, 
and t-icite my heart towards him. Secondly, yea, and againe^ 
though I do fometimes fecic and entreat,yct I obfenre that wfaie 
I was, that I am,, nothing comes of. it, how then can I, may. l^ 
fliould I be enduced to believef . - 

Sol. Here are two ibre and real fcruples which do indeed 
vehemently beat opon a feoiible fioner , I (hali endeavour to 
ailoyle them focceifivety. 

I* I cannot finde an heart to any doty, to pray for faitb, 
I Anfwer. 

I. As the inability to holj imtiet depends on natural €cr* 
TMption, (othc i9idi^oJi$hn to^Aris them depends exceedingly 
u^onmnhtiefx There is nothing dithearrens a man more to* 
wards God then it: For b.fulef this , that unbelief in it* 
own nacare is a departure from^God, (it is a biar drawing 
the foill doWBwardsJ This alfo is tiueof it^thatitrr/re/rau^ 
God to tbefcuiin aA the afpidranas and methods of Jii[cot$rm^e^ 
menif. It makes the foul to fee not hing in God, or from Qod,. 
which might eocline it to him.* O, faith unbelief, tber« is focb 
ifttf/iifrjIfeaM f;«rfr>ift him, tbatbe will never endurie rhrc. 



— '■ •^■iil—— ■ ->^— ^-^^_ -^ ^ ^^ . ^ 1 ■ J 1 I III ^T ' 

Ch-i^-Se^.4. anftptred. 'an 

there is fcich cnich tnd I'^tlice in him) tbac Ke wilt farely bt H* 
verged oftbce. ^ - 

There Is f\Kb firefigth ^ni fff^er in him ^ that be will cer« 
rtinly meet with thee, and lay load on thee t Thcreis, I con* 
feffc, a mercifulrtefff in him , but alas his tender bowels of * 

companion, his rcjfdy forgivenefle extends not to thee ; there / 
are many Tweec intimitions inhii'promifesi but they concern 
not thee; there is a migh^f falvmion in Chrijt , and powerfol 
iflterceflion to ingratiate fome perfonsand their fervices , bdt 
what of this to thee t Heist God hearing P^^*^\ yea, but he 
will not regafd'tb« eryes nor tears of fome , hue ihcir Sdcrifi. 
cisareangbomination unto him: And thus doch unbelief fet 
Up <3od utterly againft the foutc, fo that the poor foul con* 
ceiving of God as an enemyg dares not come necr it, flies 
off k, is even afraid to fpeak to him; It is perfwaded by^ 
rinbelefe, that God will frowne upon all that is done, 
thereupon (he fpirlt finks , the aif.6ktons are flitted ; I 
have no minde , iH>r heart , am like a lump, a ftock , a*' 

Secondly, ii U fdhh which will fetch up the fcnl^ Pfal. 17. 13^ 2. 
7 h^d fainted^HnUfe I had keUtved te fee the geednejfe of the • 
Lvrd^&c. Afrifhc ihould fay, my fpirits were even breathing 
themfelves oat, I was even finking down, giving up all, un- 
lefle I had beleeved, but that confidence of Gods goodnefle 
towards me , that did pat life into me, that did fetch me again, 
tl^at did put heart into me. 

You fee now the fpring is coming on^ehat ihofef feemrngly) 
dead branches of the trees.thcy begin to thruft out fome'ho[^> 
M fprounngs, an8 puconanother colour of freftn^ffe, why ? 
bfcaafe the root is now more fed anJ warmed, Ic is faith 
which will put colour into our facesi and fpirit into our hearts, 
and life into our duties- 

• I. Fiiiih fets epen the mfrcj-fegt : It rep-efent^ God to the Twj rcafons 
fdilin all his attributes of gracioufnelTf , not as an hard ty. o^u* 
rant* but as a good God, willtng to give audience to the i< 
bninble reqaefts, and ftiit of a paorefinocr; Nay^ willing to 
drfp^itchi and gram hisrequeft^; Wh^ty thyretjk^fl^ faid A- 
bdfiMerm te^enBpt^ it Jf^JtO ie'gtamedtiee.c^cf Sofaith 

E e 2 ' the 

■ — ' 

I Nil ■■! 

the Lord, Wbatwooldcft cbou have of me? Is it mercy} I 
dio promife K unco thee • Is ic gr^gi ? I promUe char uotO; 
thte; U/it^rengtkf is it c§mfmr$\ is it <lelivcranc€ ? what* 
f^cvcr ic bc^if chou btkevc on me J will not fail co give lo ibee. 
Nay, I wilh do it lieely.Aay, cheerfully, wicb aM my beirr,and 
wiih all my (o\x\Jfer^'ii. ^ 

Yea, chis makes the fool to come onto God,a»ihc ftiipioia 
ibe haven with full fpeed t and flrccched fatles : O the foul 
bends che knee with cbeerfulntflfe.wt.en it fees it (hall he raif- 
cd upwichkindnefle;. a man may have fone heart co pray» 
when he knows, Mj QUw^t btar mi, cbitCiKi liacb a cetdincft 
to anfwei:« , 

a. Fsitlt fas th foml intbi prtvallmg Wdy4ii kpQistbe fool 
to feck and pray with foch motives^as it is moft fort (hall make ft 

There are many motives which meo take to prevailr witll 
God ;. O, theycaa do nochtng, God regards cbcm noc, the 
ftrengtb of amansexcellcnries^of hisewn worcbincffe^ofbia 
own abilities and frame, alas, tbtfe art 'not thi ffiVMiling mU 
kinding motivn^ all thcfe imporc tbac thou wouldeft fpeed 
for cbeir own fake. Buc fmtb layes chefe ad V, ic hacb metivfi. 
/r#ai Goiscfwn kuortnAmn^h^ with which it teachecb the 
fool to urge God, che ^4iap# ^/Clr;^i/?i the |r4ri#i» g^Unt^ #/ 
God kimfiif^ the fUUJUj pf bis Mmifes , bi 0W9i rvord'i N<^^ 

God hacb faid, chat chefe uiall prevailewicb him . and. 
faith knows it co be infallibly fo, and hereupon drusret. 
on the fofile wiih oiaryelfoos cheafalQeffe to^ fcek the 

3« KnoW-Cbif-, that m mma /bdB im gUi.tmrn^ fetmf^m^ 
Cfodfpr /Mb, Md otbfrgrnctt but Snism wiifet ufonbii be^irs ,. 
and bu bfdrt mi fa sgMthii bis vmju in thii. Tbis^wece a. 
wonder indeed , if a man could get into Chriflt araoes vfith-. 
out any more ado : Tbac be ihoold inftancly have an bcmrc 
(in all imaginable refpeftsj fweetly tnd totally fraoKd vvith 
the ftrengtb, and onimerrDpted gales of heavenly inclinations, 
and performances. AUst poor foal, thou raufthy?r#^/4ffi^ 
fighc bard to^rrj^r^ir^/^ir^i audthou moft by anjJktj make 
way for clearer duty: wellisicwich thee.tfinfteadof words^. 
tfaott canO; fometimts leek^God with /frfo^ and^^ben flghea. 




failc/tf ycc with ^MJif I Wir/r#i, Vfhin tkoa wootdcft do 
g9$d,ihwx (hate nade evil prdentwich tbcpj wbcnthoafceU 
eft an heart to pray, perhaps eteti that motion ii ahnoft ftruck 
cot by another heart tnebee, which is nioft unwitting to pray; 
when tboa feeleft any climbings of thy fool by faith in tby 
heart, ef en there willbeoppofed byftrong doobtinga and fuf- 
picioosby anocber heart of nnbcKef widiin thee. Never the« 
icffc remember this, (bat this p^rtipiiar oppofition being rcr 
filled, diflikedi be^ailedt doth ooly declaie that tbece ia in. 
chce, that wbicb is cootmiy to thee, and that Sitf^ i'pk:*^ 
$bf w4f, it doth notteftifiethat.Gtf^ ii/2'i(#iji,c< NvtU not ac- 
ceptor tbee« ^ 

If God huh ^veniioto thee any defirea towards him, O- 
cherifli tbem as one would a fpark; The beginnings of a Chrif 
(lian are in ouich weakneflfe, and manifold diftraAions aod op: 
pofitionSi bat thin its G^^wbo gave unto thee thofe breath* 
ings, and can nnderftand fccret groanst and tbereJsa Chrift« 
who can and will make weak fervicei accepuble^ and in time 
will give the t/i^t^r; after the combate. 

Secondly, Manj^Hkirngs^ but mthing c§mis ff them. 
This doth exceedingly diftra^ the foulc, the ttnftnfihU 
mlarMi^n^ tfthe feule. after mttn} feekhpt urnally raife a^ 
frtj$^Jh€i dgjtimfi godzvAettKftlvis^ but foe this ohfcrve. fome. 

. i.The fj^c4C7 ^ fi^l^fgs, conflflsnot in iht^ ^nantitj or. 
mttmher , but in the aMo/itj and manmr. Have jeu •fitred mnte 
mee Saeftfiees attd offerings intht^iUefnif[eJ$ttrty "lears^Ohmfe* 
ef Ifraii f AnH>$ ^ 2y> So I fay, ha(lchoUiOffcred prayers onto 
God in tbefe many daycs of chy diftrefles ? nay » thou haft ; 
come before him reitb words , but not with prayers. 

. What? thinkeft tboutbat.the L^rd t&plcafcd wi:h all thy 
cearcs^and with all t^eiiumbiings of thy. Spirit , and with a4 ^ 
the importoDicics of thy requcfts, whilesiander them ailthou 
docft not (lick to tell God to his face that he U^diffemiUr, 
and /far } in all thefe thy facrifices and approaches unto the 
greit and high God, thou didO not believe any one .promife' 
which be hathmide, thoaha(>choa{;hc that God would not 
do thee good^and is it likely that thou (Kooldeftfpeed well atr 
his, band, )wbo rcpaoacb|e^:(b£ true and fki(bfi|il God?.- 


9^4 ObjeStionfagain^bditvkig Cb.idSea.^ 

Vbj. I do Ittdrtd )fr*7', %ii</ iTv^j*)?, r ato coiiirrfandtd bat 
I Verily "bdciyt' rt ?* W z/ifw^;1\ift; irlfurtelf yoti me 6'(^0d$ 
profnifef,bc #fll n^vcFpitl^fhi''th<*tft ro inc? 

5cV: Good God ! wh3f j (hall the Lord not oft!/ cofnrrfani 
by a righteous word , but 'aflbre ^nd invite bya'^oodand 
f aithfiri wofd,a wotd is tiia? as friith it fe!f,afid is if bat a ru(h 
with u^? i$ it not 6f^ tfj^' more- ^recount with us? risj'^- li^ot of fo 
nuch account is the vvord-uF- a podre.man? No? tnarVcI that 
nothing comts aftcr^m^ny fceV+Vigs /fuch feef^ngs of pride and 
unbilitf^ i'nfiddity, for the pardon of which I adrifc fkceto" 
fp'eed up many more feeding? ot fait4i. 

2. Right feekjffgs fi>ai aU Ayes come to fomethtpfg- Thoiigli tkc ' 
ptcud and itnpaticf)^ pcrfons faid 7^ vfasiu v^Ant ft^ferif^ Cei^ 
and what profit is ii that tre have i^pt his Ordinancft^ avd thai 
rn hxve walked fn^nrfijallj bef we the Lor ^M^l^ a ^. Yet God 
affuresthctn, that the daj jhould come that thejfhouli returne 
and Hifeern hitmen the irfj^hteem and the iitc^/dl htt^eets him 
that fetvetbGedy md hint that ferverhhhA^it^V^x: it. Street 

. is that place of the Prophet fatal y Mii^eEURfhaSUng en- 
joj ibe trork^ of their hande , Ifa. 6j. i2. Ttej jhdll not tahenr 
in vain^nor bring forth far troUhle , VerfeiJ. It JbaU cetnk tg 
pafe\that before thijfcaMJrnSdnf^ef^ andn^hikfi thej are yet 
^enkingjrvill he Of, y.i^. ^ 

And the reafoni5,becaufe(7^^i/iiirA>i who hathpromYeJ, • 
atid he rpiH nruer *f^ffer bit trnth to faile. If there bc any good 
thing which be hath commanded thee to pray for, and wbi:b 
he hath undertaken for thee in his promifes^ and which thou 
dofthombfyfoe out irt the name ofCbriftby faith; I fay, reft ' 
upon it, it (ball be given to thee if thou canft bat wait on God id 
the ufe of the means. 

3. There is a double anfWer to the feeking of the foul^ one 
is real, another isfenfible: As when a rcqueft is prefented 
to the King, either for pardon or fettling; if he accepts of 

the requcft and put« hirfealetothe autliorizing of thegrant, 
• the requeft is reaify done though(pcrhaps)che petitioner knows 
it not: So m is with the Lord many rimes irt his anfwerings-, 
be doth the things really for ns,though we be riot prefently fen- 
fible of it ; we beg for mourning hearti ,and for heattf to hate 
finne, and for hearts to pray unto him,andtheri we feel our 


. ■> 


pfe, i $ .Seft. 4. - . • ,^figen(t* 

1 1 

batrtf btrdy^an^ Ofir corxoptsoqs burfiing forcb i|ppn ys> whi^b 
Bitikes our hearts bUcrrly^o grieves and (tirrcs up extrfame 
Joacbings of our vile nj^tures , and caufctb tbe (oule to lie 
.groveling witbinoft fltiving^odferv^nc importunities ac be|t- 
ven gate ; Wh^, here are now tbe^ very tbiogs cbac* we would 
have, yec we are not many times fenfible that thefe things are 

4. We mbftdiftingufli'cwi&t nothing abfolutely^Kn^n^hlng 
eomf4rstive/jf. Wby, it is true, that the Holy heart batbfuch 
an cxtream abomination of (inne, and foch an high tbirftof 
grice^tbat tbe prefenr^n^werrfro^ beaten feeme ts nothing 
(cbatis^ there is yet lomethiiig more and more which I would 
have, the prefent grants are: not fati^fying of my defires , yet 
fimothingu got by ev^y faithful fee&ing; there is not one 
faithful prayer > which thou naft difpatcbed to heaven , 
ttiit. it (UUvcrs thy rneffage . and h returned with a blcf- 

Either ,1C gets moro ^d^tttoni^ to [omi grdcf or oi^t\ 0J-|pf«*;> 
j^Un^i^jfrom {^mf finne e^! otk^r^ or thorc Mjpo^tifnjofomf^fbfty 
out ottfir^Ot m<>Vc'refolktion fo ffcl^^' or moro Jtjeiff^ te ik^ik* 

Xike thf many Bees which go ou^^ every oi^e cptiies home With 
feme thiRgi one with honey; another with waxjj fo ev$ry faith^ 
All prayer flics up to be.^yen and gathers fomctb.mg or c^er 
from.tbe good proipifes, and though not fp much as tli^p dffi^ 
zefi, yet alwayes w^r^ihen thou i^forvoft^ though not {0 n^nclf 
as to fafiifio , yet as to help. 

5.Suppo$e that yet you are riot anrweredj,tis.tbcri dJ/Knetp 
m^fmnr i^nd quAtrol^ but it is thy Juti t^ vpoit. '! , 

I obfeivethis, . . ' \ . ,' 

.1. That Q^i nev4r givoi thoi fo l^rgt an alnus ^ but 

that ibou needed the next boure to become a fai:thcr Peti« 

2.«Tbat God if pleafedto mak$ fhehggar to ft^j fometim^s 
M Aoor\ he doth n^t alwayes prefeiitly give, what he'intends 
certainty tobcftow,' buf as lvispi\n/r'rtf ^r4c<i is the tfgnjpirf 
of oMrgtfts Ani fppplics,Xo his orrn ^ijfdom is the difpenfor pt th^ 

time and fcafon. . , ,, :^ . , . , 

bloW tbco.as l^tgoo^neJl^obfthpromif^ flipuld draW! US tO 

./tfArjwi ft?: the M^.^X-^CJ^- ^^r,<«J«{//jf (i't^ttid cauf? us t^ 

^ .- ♦• 

Oftivinghyfylh. CKr; . 

oiii ami tin's! Goll doih eivecbce leave to itrithm, bot 
beribciit ilUo kill- *i»i if God doA promife, ihen it n 
Iby duty lo b«lie»e , tnd i( he (liyei , ihen it ii thy dotj to 
w.it, focC«<i«i»<i' ihM it »«;*.fr«,f»r,and«lrf.i«* 
a itff ilul wml fir kirn. 



1 OfUving by faith. 

■tAnngfbnmrly Ameil BOto yof wfaftftitto 

^ bekevc io the Ixft^ ]t(m Cbrift , tod «irnc{tly 

r pccflied npoa you to get f«itb in bl«. 1 oov 

V(t $ * F proceed to tnochcr Ufr, wbkh ( hippofiog that 

be to cKcite tod Mrfwidc ypn tbca to lire i^ 
that faith in the Lord lefaiChrin. 

Beloved, thCRbccwooffica of faith. 

One it to breed ctnjitvSkm «nd *ectftMei , tnd ifiif i« 
done when the bcart»upongood,«odchoife, tod delibereted 
gtomdi (ffcftailt; iKlloed t» coafeni tod take whole Cbiift 

Another if to bneed tUftntUnet^ tnd this ii done when the 
belccving foal mrtei oandnued nfe of ibit folnelTcind vertue 
-which it ioCbrift tooching the conctmicd exigeociet of its 
niteind condition in tfatt life. At tticwtihi womtn, fliefirft 
gives her confenc, tnd becomes a wife, and then being a wifc.flie 
looiit opoB hei hasbtjid at the ooely perfon to roppljr her ^ di- 
rcA bcr.comfort her, provide for hei tod bert. 

^ ii it widi fai^ , firft it doth cfpoo'e the foole co 
Cbrill, it takei bira «■ Lord tad hatband , tnd then it cafH 
•U the provifioot of the fooie -upon brm > all die fopplies 
«nd helpt , it trofti OQ bin foc righteoofbcire , nm him 
T«r pitooa of fianci , on btm for gncc . oob bin fbr 


Ch.tfi Ofliwugbyfaitb. 317 

flrengch » on him for comfort 1 on him for eteratl life . 

Now bectQfe chii is % point of fingular confluence , give 
me leave tbererore ("and it matters nor, if now and then I make ~ 
t Kttte dfgr<lTtoo) to unfold tbefe particolars, that yoa 
may the better underftand tod be aflifted , bovir to nfe 
that faith in Chrift) which. jroii have to live upon him by 
» ii« •{ . . . 

[ ' . I . What it ft ( iatbe^general) t§ liv$ tj faiib. 

2» To what )?4fr« tift Rf^ §ff0Hb mt^f txtenA. 

3* What it is vofxt fmtic§Ui»lj f llw h Uub m 

4* What 4irgmmm$ tnd .nUMefwumi I bave to prefle^ 
Bot only at gfiiiM irff^i^^ hot aifo the /Mir h fimb§m 
Ckrifi. ^ 

f. In what particalars ii» VfUiVirs fimli Htm kjf4i$h^n 

6. 9rha ikb^i $ff9f§ tbi Uf$ tffukk. 
i 7. frj0ls^]i fe tbtt m /iw ^ f^fb. 

. 8. frkat gHt^h^s fflty be found out to affift, and more 
and more to inctiw and ifutUf the btUtvhg bfmfiUl n Uvg 
bjfdiib. \ ' 

If any other profitable and pertinoit enquiry may her#- 

nfter fatt in foe the better informttSbn and dire^n, be- 

fides tbofe particular heads which I have now propound* 

ed unto yon ^ you (hall ha^e a view of them likewife ^ 

.kit for tbeprefent I can think of tio more: Now the 

God of mercy, and Father of all confolatibns , dired 

nnd ble0e their deliveries fo unto you ^ chat you may not 

only have that :>*«aiaiw /ijii^ bnt £w kj fnUb^ nay, and 

dU h fmb^ and To receive the gni ^(ym fmtb ^ mn tbtt 

■ ■ ' ■ V . . 

I I 

*- , li L , » ,'^.^Jw*A 

X.f.. • t,; ..* .. SECT» 

■ U-1.M * ■ ■ ! 





t * 

^efi. li. X'ZT/***^ "^ ••' (io the le^TAt) fta ih9 if 

of life viz.. That there is a life of vegicacion which the trcw 
and plants do 4iVeUi^ « lif<bf :ln^/:iiiifaicfa the ^b^ift& md 
cactei do live}>«itdtMr lim^ ?• »V^/^Vm|tfai:aod knkMidgt 
wbidi Tnan dMblii«;af^ilittth«||reifji>iiffiofEaith.whi^ 
Chriftian either doth, or flioold live. 

Neitbet vtiU t ftafUhvpvn^^ihe bffKxiiiM |ewfntfi67fti«{ 
\*j^fiMk.'^tfkxmm^bpi»oiM qMN^ r i«8|l *fc,>dttd 1900 
oar felves ; the other being an evangelical life , and np^Mi 

Nor now of that oppoHtioD 'twisc the life ef faith and tbe 
life •//<»//, the one bcbjj | ^ .*» iii^if^thr tq^h^ 
That depending upon Viw ffr , tbi»tupw mkt^i4^^/(An k) 
fmfk d^yeMiie M tducUQ cflniae^/«#V>bti>^|T(^ vitord 
iwlikbk doihhcBr; -' '* ' •'*-' "^ • '"* » ' -"•' ^"^ - ■" 

. Tbefe things being pafled over^ I conjcAure, that to iifte 4f 
/Si*fi>iniiy betbvikfctibed. 
folireby lti^ml^mf99djmA.J^Mfif$U Comtdning i^ficHr: i»Mafaf^ 

iiitb»wh3ir« ^, ^#0/' fiHi^ ^*^^ 4D«iw iiM9^' 9#i^ :iMri!r^^'^^»Ml^ rflU^ 
feuding mfk^n his faifhfM Mt^* j^4^f¥mif^s M C^ftj f^ 
futabh and '{^nath/Mpfii&nH^a^ifHPekigi^tiUfim^rineer^atAi 
eUngikt whatf9iVer. ' , 

Here ai^^ivers^ ihihgs obforv^bte 
) f iirftj to live 4iy faittHH i^floiM^ 4//o^::|C$is'^tt ktct^ 
« initt>ft,WmvrrAsoi»rtolv«iint^(>W3 ^\l^ (^Md)4>4»/) 

tri^^iwi ib^vr believed^ and I am perfwadid^ Hmn,6if^ if abU ta 
keep thae nhich T have committed untehim^ 2Tiai.M2. As if 
,be fiiould iay, I have put my very fool and life into the hands 
of Cbrift,who I know willlookto it, t$kc careof it forever. 
Daoid makes this to be the putting of our felves under God^ 
ii^ivk Shepktd^'9it\.ii.u andf ai our Keeper,^ Pfalm. iai.5« 
Mark this^ a man lives not by fiiith when he undertakes to 
be.himfelf, the Lord ofhimfeif^ or a God to himfclf, when 


Cbii7iS66bt. dflitm^fyj^h. ^ 

* ^ l 1 1 1 I I — I. 

be ccoftf to'liii (ywtt fttM or wril fobfift by in$ own arme, ot 
when ht ptrti fa» cohfidenco in aay armd of fle(h* O no, 
fSihp^is Gid fli^ kpncftr ofiiur ieiniswud ]^tui^ and rcfigncf 
ap ilf to be^ aitd to be dtfpoftd t% the Lord plealeth ; If b^ 
wilf have'mt td enjoy, *rcll • if to want, well; if to abound, 
wieH; ii^tdbeabufed^^reif; I would be akhe would hare me 
CO be, arid; I ix^oold be t^itti as he would hayie mt to bei 
€(htdd ; fFbe' eHihh good tb beft6w a faire eftate upon me ; 
I dtjfure to be* to^^/ta^nd" r^M/n/; If hb thinks ^ood to 
limit me to a meane eftate, I deflre to be humble and c^nttnitii 
If be keeps me in a free condition, I defire to hv him ; if in a 
perplexed condition , I yet defire to/r^rand/frv^i^Mi: though' 
I would be carefhl and dilifient , yet I would not be anxi- 
ous and vexing ; I dare to trmt him with piy foul , to preferye, 
fandifie, uphold, comfort, fave it ; I truft him with my Wj, 
CO preferve , enable , change, and difpofe it ;. I truft him with 
my whole f/^^, td give it , aker it , increafe it, leffen ic/ 
keep it i 'btelfe'it, as may make nkoft fo): hfs glory and toy 
good. , . ^ . ' / 

cdflfiftar^^TBat** ' ' '^\, ", -' '* ' ' '' ; ' 

Rfft ;:God' irair 'slfigcUht: 'looS$tife\ lie IS gootfritrft' 1^ 
ftfk * And whatf6evef g6o^ thfe creature ii (rapal)Ic of, 
or' dot* aftoilly »parti(rijitier,/he is rtlfe foie cabfk there-' 
of {^'tetantf (^rflrdtf *b<^ ''^ hrtt * atf'HaHa 'irid ri<^arfe" Odr eyes, 
•W Viit pSpt4irtd'lft*f«^irdi,; btit'Gb'd be is* ctfe^ foufitaine ih'd *. 
lA>hfl. ■? ^ ' '-^ '■' '"^ ■ *- '' ' * - ■' ' '. 

Secondly, he hath fm all Covefsant gooifcr hU fervAntsirt- 
tiprimf/s:' The' pfotfiifts are nolhiria ejfe but a deed* of 
gfftfV^it'**irtl'thfcfr(i^hVd Ther6\Kath God freely 

ahari^takfeb jWhatfoeVcr'biff^rtgs'tb ^I'kce' or glbry ; to this life 
oMO*ttrii?''tbfii(5fi^li**t6- cOme- d6e(t *th6u wiiu thfs' or 
Chat , ' Wh'y, \x^hitf6cver' is fit'fof thVe* t6 have, ' thac I 
promife in the Name of my Sonne to give un^o tbee^faich 
Gcyd; * v. ■•..*' - 

f9<M tb'Hve ty ta'itH,ts t6 'ckft^*ntH6r^ it hkivc^ilf gatcsLit* is to 
cafttte frtil upon Gods pbrtiteVin Chr^It; to rily^ oh pod foe' 
any good wfeftchp God htth' pr^tAffed, and undertaken^ 
tbi^ r want , aftdFtbi# God h'ith' prolnlfcd^; hi bacli' under- 

F f 2 taken 

— : : — \ 

aao Ofhvtiighyfaitb, Ch.i7.Scd.a 


sECt. n. 

^ifi. 2. "T' O whit fidies tie hft •ffdith mdy iXUmL 

Sol. L You know cbac there are cwo eminenc (laces 
of our life. 

' 1. Ooe is^ ^riii»4Avvt^icb refpeAs all cbc exigencies, varic- 
ties, windibgs, earnings, changes, defeftion^ eclt p(e.% fryais, 
and jiardAiips of the foul : Wbacfoever accidents may befatl 
an holy foul about cbe heaven^ condition, that appertainea 
to (be fpiricaal fiate \ all the fuppHes of grace , of fliengtb^ 
of comfort, of affurance,of afliftance againft temptacions, cor- 
reAions, tronblei^ all enliveoients and qoickningjs «f the 
Sp rit about all forts of duties and fervicea, aAive of pal^ 

a. Another is tempera t» which is not onety tbe terme of 
our naiural breathings , butaMptbefundry aod manifold oc» 
currences which befal us in the employments of our life % 
all the accidents,^ and interruptions! croffiogs.cbeckings, coiii* 
trarietiesi either in our bodiesi or calling^ or wealthy or perfons, 
or children^of ftrvants,or good name« 

Briefly, the temporal 0ate comprehends allwharroevermay 
weaken; or waft,ordiftrsd: Alloranyofo«rtempesaLcoo» 
8cntments,deHghts, defires^ends; as alfo adl oar umporaf 
fiipplementt for tbe being , or well-bei ng of this poore 
and fliort life o£ oorsi, as health, flrengtb ^ friends ^ foo4. , 


taken the (upply, and I will poA upon him fori^ 

Though I fee.1 no fuch thing; oay, though I feel tbe con- 
trary, yetl4o not cafl; away ir>y corfidence : TbpM^bfi^^ 
truibloffome npt^thougb^bvi'f^ile^ dndhiniks iore gam ^ yet if 
my fupply appears in any .w^ord of pri m(t^ I cake heart and 
fay, yet my condition is good, all is well andfure; My God 
hath . undertaken it for me, and in his Word will 1 truft,which i 
is jgood and true , he will not faile me, I (hall have wbat% ^ 
foever is good j find ^hat coo in a good time ; This only 




Ch.i7.S«ft*3. OflnriH^h^fiith. aai 

Now cbf B Ifving by tutb cxtcpds to bo^ s 7^^ >/ i^^^it 
/iV# f; hi^fmih^ faid d]C?r^^A#/, Hab.lf4, of ibc \tm% in 
the temporal ftacc^ and , I Ht^ ^ th$ pi$k 0ftbe Sfftw of 
Gui^ fiid Pduixn G4l. a. a. fpeaking of hk fpintiialftate# 

So tba(faicb bears up foal and. body , aod isbocii;forbci* 
veo and ciarib : Ic ferves to feccb \n ibe bh>o4 ol Cbrift^ 
the redemption by Cbrifi. pardoQjG^fiane^Qpdifavoar, all 
grace and cqmfort to t^TquU . h^AM ftrvestoicccb inal* 
lobeakb to the body^ricbet to tbctc(Ute, plenty, peaee/rieodf, 
what not } When I am fick|I yet tra(t in God for bealcb, when 
poor, I yet ti^oft on God for (officiencyf vtrbea ondcr reproacb, I 
yet croA onGod to clear my innocc^^iwherMindcf di^omforci 
and forfakements J yet truft onGod for favor and coantenance: . 
InallmydtAreflcsandreproacbef ^ IbaveyetbiS'Wordfqr niy 
fopplies and helps, upon which I refi^and thus I live by faith : (o. 
far as the promlics extendi fo far dotb living by faith esteoJ. 


• ' • • .- /. JIECT.'IU.- ,.■■ . 


#^^•3* VI P^ 'O^^^ particolarly. vtbdrp is to tivftyf^ith^ 
$01 l|vtlUellyouwbajt Ijthiojkof >(^./#a^;Mi#^vi^ 

l^f mfi $f k mfor si thi conJUtUns Mndixigencies cf tbf foml 4^- ^■n»-' 

tout it J ^ ritmsU fintf. ,, .. 

For cb^ opening of (hii& dcfcripcion ,>i(f ill cotich opotichree 

things. ^ .' : , f '. s r :*-' '^ ' " n. k* 

iAhtfzt\KuUTC0niUi4nt and fjx^gencfcfoftbefoml.bytear '^''*"'8»^ 
Son of which si bath nttd 10 iitno ty fditk - ' 

a- Tbe/<i/wj;iaod)i<w/#and^/ir;t/ari/f,for the fnpply. 
and help oJFa bflceving fouL 

by faith on^hpfi.. . ,•-.». 

Fi«il.t the partif alir cMMMtiong^ni ixkffminof tin. fnti \^ 
you muftknow this, That tQliv$ fy jMk ^tfa^fokth two 
tbimff eaoor pact, de/fB and itifmffUhn^s , 

Ffj Thcrct 


9« \<ifh^^iyfkith, '-^iBkif^Mk.*^ 

There is fomeching>l7#^ ttpefi'Cfff^kflrfletildimr, tfml wV 
^Mfic^helpour fetver^ Md^ertf*!^ #^ j{<» abf6ttf ty fafc|r;tbi$ 

feto1*re5UpoAt!l»emHrRe«>!i .^'^\ '^ \ - c r* - . 

i.-The fin(^ ^i^i^ i 'rti* Is'.a grrtit- Inatttr,, it maker the 
repy* beatt MDi-tiMFre« tiy Vreml^e ; it if sfv bmy btirden 
when a ifitif (i^Wne^ W^fRfllM Mf^Jt'jmfi C^i, tfte leaft of 
thfm.pM»^<*iiig'iw)d 'dfettiftme ; ' ttS^ h i tiiiie^of bdtiMe, for 

t/b pay a iii#rhmg < alPtMf^lft^ it btifin^it; cait. iieVer mfwet 
divine ]ivftice.< TliHvt»*oiicfexig^rTceiibw* wMdi makes a man* 
capable t4> 1i>9«>by «mK; co^ImIi out t(^ Orrift, ai)d m rry what* 
lie m«:4<^tef Mmri^ttVi»¥tfi.fc-fftffcF,*W^'^ ftaffiteiVe' . 

2. The> /Vi^e >/ mhMJmf^a^y- Wfly;Odd;^iqt)ire« W ho- 
ly conformity w hl%^ dWite Willi m' heart, and ih litr, rbat oQr 
natiire (Mould b(('ai he r^ijtiifW) and odr-wtyei arbe <fom- 
mands,bot when the foulis able aftively to refleAonit Telfe, 
aikHook on God-i-und tticir to compaire'wh af it is and" fiatii ' 
done, with what it {houldbe,and (houid have done ; It isa« 
mazed at its own unrigbte^afnelte, and this is mach increafed, 
for it knows that no mnriibttom perfon /ball go u heaven ; It 

k^oWs ^bacGod 'nvfUnotpkorfounceanriglitechrs judgemenV; 
He will not acquit a man is righteous whobadf n6't rightcODf' 
dcfie.Wr ihtlthret^r^fllai^d h» jud^etherrc' before him/ ^dW 
tUa i("«otbtbcrexigfiiiee'WMcfi>pBts tire ftkaopontfit Iffe* iif^ 
faiih. •■ ^- ' ..' '» - ■ • -* ? ■ 

J. The times ofii[irti$n, when all thctrohif6rt»brileVtden« 
tcs^ the GHtfftfati'fl*re are drftwiv off, as it ^krt; whtn ttte 
JjLord confinesT bimielfe and all ro his promife: The poor 
foal hath no fpark^ f^xb^^tt f iptiafh no gfirnpfe of divine fii. 
vour,ifit canfindeGodtobe hisGod, and Chriftito brics 
Cbriflin tfie proxbjfes^ Well anA^od^ bur there is do feeling, 
nor handling any fenfible tokens • This is aiiorhcr exigence;^ 

4. The 'times ofWhttarikjt; when the Sunfteftcfmest&bte 
darirened, and w hen mercy feems- to be angry .and wbtn-gde^ ' 
lity feems'to^aft « o#, When* 'mitttlfQhttffe fe^mes fbrgetf)|t,Gbd 
feenes not cq regard qs,> butto ligfaf againft liSiandOHrlIl;>^fab 
did call to us to come unto bnn»doth feem^to^so aWay fVbUi'iir.^ 

. ^ Othis 



^tHA'iik ftrojig «zfgenee «f tb^ T^k, Md^if ti9tt now tanft 
hfivebyfiiith, ' ," 

•»''5. Thlfc»?ii»i/^/ii^jf/^ #KefttnrtnX6tt' that his ^ork 
it'igHeifti'afujflbti Ifreit^b 7s ftiialL dairies iniiny; power littlS, 
«fftdK<]^^dWI,ii6c'ab1c'rodo'for Chrifl:, nfoe 9ble to hlkr foe 
Cbrff|,camiot'phty^fceat, feceivc/obe^ as tic- flioald, a^ be 
woold. TbisicairQanexigeofcof the foul wbetelh it needs to 

. -i^. im t8Mi»<^ vMkfti'int'. iifbiij'aidtii-ftitiiinne arteflt. 
I»v^hid -tiiott^ flirne'jbAdlfee^-'deUfolfi^gdlatidsIt c'oii- 
flffh bad b«eM jntfti boc fiow'fie ][>ercirlv^$ nnnb to rift IiIk 
1^ a'^fti^d inkn, dbd.Hl»r«fib6d',evek ready to beire'dov»ti 
the. ftii1iE'<wr^ 'Anx%icthK'.\xX^Sftic^AtiiL vioti^hcif oi^ wicked 
tfrddlfti^ aiMltit^i^tfoa^i '^^i . 'fb' Miif is 't^^,'ft<)'ribt. 'tK'^ 
'itt ««lf l¥tff¥i^ClftHl1likiiotd<'i^ii,fo^i:b;J^4/#r i&r^^^ 

iwrf*rt/&. , , •■ ^••-'i ^^ •• - 

'^V'Tfic 'i^jjfV(tiii}Uti»>t, wWch'fifcea cifofle wirfde, 
t^iit* the <Qiib ahnoft un'ifa' water; "The gat^i' of hell"fee(n« 
\odt4n ■xhktdklfei'i^m{k\titMV»id ^WepWeVs or^lirk^ 

^'bte'«?0rifitteH<*5h'dJtiJfft( th«thepo6r«rqql .. 

afmdft 1>rougbi^ tiij ^ lim'aod dekcb' W/ reafoA .of '^hem. This ts 
•Ifo aootb,ecexicfc«ietfoVA< foukViftaiit.tjft'of thrift,- isn^'to 

.rS.'^nf'M »/td»^4^-',,A: Wii'tHta6u'tii8 of i^Jck^i 
l«bl6bcfirih'Hi<ln?1ike Ipftl-p rafors; 'Wothid'arid cutclfa qiali? 
goodNiTB--', wficf^'tKelf fiahiU.lil'.c^laws.of Lyons,, teare'a- 
W9J the* "prey, they^tife^^wiyttji^.lhnocency of theupri^hc, 
tbd thi'- tflatrs^ 'iihttiifis/til^di^ '.ah • tiie . eartTify chcourags- 
B)ents>af rhe tigh'febu^Si tTaV^tifiiS Itiay alio te ah eitgcrice, f^i; 
fhr Ibtii fo^lVel^'faicH ih CbVift, ^'nd ^o iake up all in liini a- 


*i/^; 4 '.fit0\rHlkejpJ.in A7f J . fie- qonft. Itnow two 

' Rrff, that tJri/lif^/iS.wgAi'i few **WV'«3rt'^^^^ ' ' 
*-• - Se- 


therefore 1 pray you remember. 
^ Fjift^that Chrift. hjub efi9Hf^ in/^ftimfpf ^t^fw^r- fi( fbe txi^ 

'tiucbje is ctleie a^.« fure. OW(x itnd b^Kofu ^ caooocbecift 
upon toy ftieigbc or (rouble ivi}»cro^,vff , but OxiiH it able 
.U) relieve iu . . - . 

J. For the fenfe #/ j(ii^ii/ : Wby, in (bu>(li^re ii (b«c w 
jChfi^ jwb^h cajAtake J( qtf; .£/« ^/0^ k good ptymeor , 
9n4 It ^(as flied ftfi* <^[ umiJlflonjQf fifis ; He qua make pcdt^ 
peace, and /4/;/jff tctht.mm^t As tbe teaft fionc oecdi bit^ 
merit, fo (be g< eared docb not etcecd it t If Chrift vrooid but 
offer up bis foul foctbme« bis m^rict for^chy crefpaiIb,Us 
^eciou$ oiood for thy bloody ^rimet; Wby; God will be pi* 
X cified.fo( htf biqod is tje ,bJoo4 </ 4/ifCT?f^#/ ^^mei/iatiim, of 
olocting out,of peace &c« ' 

2. So for mnri^bumfitefei Wb;»cberc is cbai ipCbrift wbich 
can prerent the rigbcepus uofpottedi anblal&ea))le ; whic^cts 
prcftnc (hce glorious .MTi^W ^^1 > tt^riwi^dr. 4S the APofile 

\ He cau fJadiK aq tmple garni^ns vvichauc any jrnt, tn obedi- 
ence nrhicb ^'as pccfeft, which God wiU a<:cept, for which b^ 
will*)uftiHe the^ ; ThoQgb /A/m ewn rigbumf^tp ( for 
iriitrer of judicial Jufli ficacioo) In 4/ filibj ngs^ 

3. *rbe like may be faid in a proportion to di tbi §tbir 
wxigfticiis. Though thoo J)eweak in grace t feeble in docy^ 
yet he can make ^ gr^i tp 4tb0$m4\ i^nA he can JFr€9$gtkm 
$hi fitbU l(nifs , and^he can €0mf§r$ \h m§mming ffirii , and 
he can open heaven againe s He can open thy eyes that cboa 
(halt fee thy God again; yea^ and as thou baft done formerly) aa 
thy God, yea^ he can conquer the bufieff con uption, and put by 
thyflrongeft temptation > and ftaod by cb^ in die bittereft 

2. Nay, and Chrift HhotSM^intti pf G^i to be, and do alt 
this for the beieever, and m vfrj mUmg. Hi i$ m^Ji mi# m if 
^«^, (£iith the Apoftle. i dr. i . 30.) wifd^me , rigbifmfnefft ^ 
fanfiifitatiop'^itridfmpiidn.i there fpr&js be called the barn^f 
fttvafiin^ th^ J^ftifUr of bit ^ofti^ the StanJUrd to which we 
(hould repaire , the firgngtb #/ tbtm tbm tr»^ in bim , in a 


word»be wnn im^cd • Mcdiacw witb histriple officc^of Pricft, 
>Qifto()faer, afldKiogi CO be, |ad codoall chii for ibcb wart 

Nievccs^ ' . i ^ . 

Thoodo^DocjmfUketbyfelf, nor mifconccive of God or 
Cbrift, when choogocfttotbe Lord Jefus inany ofdiy ftrcicsi 
cbcn CO be aPrieft fur cbee» or to be a Prophec for chee^ or co be 
a King ubco dice. O nO| God baiB appoioced him co be che Sa* 
fionr of fai$ body, to be che head of bti Cborcb, and ChrU),who 
vaacbut ably iflvefted,is as wilting and fatcbfoi co difcharge afid 
per^or<ine. • -. 

}. Tbefecbthgsbcingcobe known and granted » chere foi* 
\^m^ in che ibtrd place the conjnuRkH 0fth$f9 iir# i«^/A#r,whtcb 
indeed ii the wr^ -'»tM; IfjftiUk ppwm CMft^ 

WbeA the fool is in any esigeace, and cooea co Ghrifti and 
pBCi4t ftif nponhim^ and cmfts to bioi for help, chii is to live by 
faith oa Cfarifh Suppofe a perfon feofible of nrncb g^ilCi many 
finfbl coAAiiBgna, or omifli^ns lay heavy and fore opon birot 
faefs grieved at bdirc cbac be hath io diflionoured God, takt 
ahem otfiieii notable, aad'cfaerefoie far renonncccb all in him^ 
felf^toCbrift bigots and'faich chns, Oblcfled Lord Jefns, 
llioa didft (bed thy precioas blood for the retorflion of finner, 
cbcw haft ofifered mie chy felf^ and all thy precious purchafes and 
btaefics; I have by faich accepted ofcbct) of th^e alone, with aH 
my foul CO be my Lord and Saviour ; Now none ra heaven or 
caijtb^ can procure me the pardon or cbefe (ins,&QC chy felf.and 
tboocanftdo it; I befeech cfaee chat chy blood may be niiea- 
comment co-ihy father; ftn^ I will, and doeaft my fool upon 
cbeetthte alone, for che pard en, and I will cruft unco cbte for 
the difehargCfiof my many, of aH my tranfgttflionti; Thy 
bloNod is che price that L will tr oft co, aod reft upon. This is td . 
Lve by faith in Chrift in cbac particular; yea, choogbche fenfe 
of guile be great, and checrnchof it undeniable, yecco believe 
che pardon in Chrift, and co offer his factsfaftions;yea, to adven- 
tore, and to roll che foul upon him for it, for Chrift bach called . 
/mc, ond be bach faid chat he will cafe me, &c. 

So againe, fuppofe cbac then feeleft cormpciona ftrongly 
wcKking, and^ccmpcationa^fievoDfly aifaoUii^, nowtohve 
by faich 00 Chrift isto come unco, bioa, (.knowing che Kingly 
paw9rofbiiigjraice>aodco^feecbhimtofabdiie icii<)nicieafoc 

" G g tbeei 


aa^. Wh»sfuuhw Qhaj.Mt.^ 

tfaeci4 ladcoimd fertbch«riKL of bis SptpMr^dw power itf hh 
grick>iiiL$piri^ to nKMrcifi^ chy lafts yecaiom^Mid to uuftiyoo 
bim.chac be will do tbt§ for ibee, and cberefoie cbou wtk apply 
iby£rlF^wicbptticfH:f aodiCcnfUleDceto cbeuftof all cootttra- 
ted w t yes and nw anr s^ tbrgugb' which Cbrift will maoifieft dm 
powrrQnco6byroQU//lk»is^^W/l^a«rjif JefnsChfifi fatdp4fSii, 
RoiBu 7. A« if be ibotiid £iy» I. am not able for my life 19 n>oc 
one, to beat down, ibefe vile Aorioos. bur I caft my felf apon 
^fipsChrifl^, I tfufi unto bim^and vtrily beleese be will delitcr 
IDC; the I'ke miy be £iid of all the otber exigences, but J caMM 

. Coofider tbat tbe habit oc ^^tltty of faitb b ooe f bing, and 
theofcorexcrctleoffaicb iaaMibcff things tbeioiil^eii.i«rci 
by fattb 60 Cbrift, when k inpaovci itsioteneft in Cbrift, wbeb 
t€ can tfuft f o bi(Q CO ftipptf all tea wants; a Qao if faid to^ li«e bf 
bfisad^ot when he bach it in bis Cupboard,, bat when be lakes 
pod eatc^vici and a oaii ii*faid to Urc opoa biaa[iQoeyi.flM when 
be lets it CO lie dead in biieheft, biitwbeo be curaes and wiiides 
ic for btsbenefit andiiippDrc. So bercj to live by faicb 00 Cbiift. 
is CO pot faith to work* my works are in my ieif^ but tbe AippUes 
ofmy fool are in Cbrift; asl go to divine providence, aiidfiir 
By felf on its faicbfol fio werfni gopdneflie for my body /o I wfl 
go to tbe Lordjeiiis, aad pot my felfon^bis^g^aeioHS andkci^ 
tiioe AUnefle for my fooL ^ 
4t TUngi. Ytc obferve a few tbingc , for the clearer opening of 

1^ To live by ftkb on Cbrift, ic is more then 4 aiMVfi# 
fhinhg^fmr w^nis, or an 4r^ftW]j^ #f M ftdmp. To 
fee fcarfity in tbe boofe, aod pieocy m tbe M^Cl^^^ tbb may 
he, and it nuy be vaine, oqIc^ we go fprth co fetfb io the f^o^ 

Whilef tbe fool keeps Jiome,jc lives not by faitb t 7iv Hfr ^f 
fidib liij dh^adj: a man may have grace to fee bis wanta,Md 
yet be lives not by faiib» till be can gee oot onto Chcift. i mriil 
jg^t&thf Prcphgi, u tke ansa tfG^ftxd. tbe wooian labo b{u| a 
croiibled fpirit iotker itsd dhld: Yea,this recovered b«r ^ild 
igaine : Iflcmhmi tpwdt tk$ k$m tfbisfgymmt IfimU ^ upkmk^ . 
fiUjkiPi tkfG0ff€l\jQawi&hx\tk%^ tbe piccber tocbe.well^ if 
y|(».uuUhivei|«ter;jandthedttUM.fl^^ co 


Cii.i;.Sea.). by faith mChr^, 397 



€bc bftftft, if it iroirid faftre nifk; and the foul moft go onto 
Chrrft . ic ottift approtfb imco faim . or elfe ic it boc 
t froiritffe trouble , k ti not t living by faith on bim. 

2. To live by faith oft Chrifti h ii more then a meer going to 
Chrtft^though'the motion of the fool out of it felf be required, 
yet tbfea3<mc is ndrfcifflciedt. If I go to a man for to leh^ tne 
an hofidied poand, tt'tither 1 will not ^ak to bim, or tmft bloL 
&m i% hbonr loft; fe,though we do addrefle our fehres to Chrift 
Ems help, but will not truft upon b \m fdr foppiy, this is not yet to 
Kve by faith. F6r, 

The l^fe of faith on Cbrift is raifed by three things* 


Thirdly, hh fMhfmlmfe, tnd all Aefc endoce the foul t* 
criiftiinto biiiL: htxinite 0U9$$gjh\ B^go.l^W tnift him; he is 
Hsij ft^mgh^in^n^tt I wilf tpuft him; he is fsithfiil, and wit! 
rertiitnlydome^ood, therefore I will trud him. So that to Ifve 
by firith , k is to live by tmft; one is faid to Iive1)y truft,when he 
hiib nothing from anoilier, bat bis wordjOrbisbond", I think 
htm boneft, or I have him faft bound, therefore I will tmft him/ 
Tboo haft file WMd of thrift, and the PromiTe of Chrift^ 
wMtb if afitire^rtitb;' to whieh^ if ttroa doeft tmft, thoa doeft 
lively fiiicbf m fitefatid do not «i6m]^aine, if Ccomplaine ind 
deaQrprtyitfIpriyanddonott^aft,fhrsis notyetro five b^ 
^ftb; f0^reaslean tmft nponCfariftitbath^ win fopffly ana 
het^ RVf fotf I, (& fatre I do live by faith: 
• 51 Nay, Thirdly, ta ^Hve by faiA , fs not onely to 

9i^mit uf^nCMft far fnppff , hvX it is to exfetlthe jirf^' 

Tbeire is a great difference •« wxt the Hfraffitt^, and the /ifi 
•f faith : Senfe is oppofite to expedation; it is only for tbe pre^ 
rent>wbirtfc'tfatb,rtfat makes it up, it Irveis upon no ftock But 
tbatinbaOd,1>Dt faith reckon^ its eftSfte mpttf froni what lies in 
bondf^ then what the perfori firtdesfntlJepufre : ttHndesthe 
gKkctft part of the fouls eftaf^, yet mthepromifer^andyet in 
Ohrtft) and in both gratioafly, and aflbredfy Qndereaken;where* 
up9tLkiMh maketbci feul not'imiy to go to Chrift, but to rrbft 
hiiBj a«d DM oglffoj%actoeipeft'alMrvvaitt patiently; hi Att 
besr mr^he will do lOC gbod^fv vfiU n§$ ft$ff!nr fin u hn^ Ami^ni 


be will fend fmrth ilw r§i dfUi f^^t b« wHI make Ugt^a^ u 0^ 
i(tf«fr4>hewill noc/r4w fiw fmrfnk^ mtf^ be willfemfie for 81^, 
hisintcrciflioo(hallbe cfivdoftl, I (btll jreclfciclie/^jrer tfhm 


As CO pf ay and not to truft, fo to rroiV aiutiiot mttprft, to 
. 'troft ahd^chcn to murmur, to xxufk «nd ro untrcrft, wbi ks wc arr 
f^a^ir g, to gee the foui to puc it feife upon Cfari ft, and before 
«rebave done fpeaking^co pluck of ebe foul againe, to defiice 
I9ut own CcaliDg, co caftaway mt confidence^ tbtf it illiYery 
ill * . ^ * 

h is true xbtt the a9f •f fdhb are. capable of ^fskfiip $ and 
tiroof#fp«yKrf0ii,onenianfiiiy more confidently rmft and. ex« 
peA, and another lefTe; fometimes the. fane man is more pu#e 
andhighiflthetdoftrufiing, and Sometimes he Jiatb much «• 
do t^irhbis heart, to getJt. to roll it ielf on Chrift; but yet he 
doib do it againft many f<ares, and againft many corfsjpt tea- 
fonin{^<»i now be Uycs by faitb, bat then know it it th i|| bafiu 
nefle mftamly (o reverie the ad$ of faith, faint in it, or 
but to (fa^ed JeAit Cbrift hipifelf, eitbefio bi$ power^or good- 
8efle,or truth. ^ • .. ;.* 

Fourtbly»ialii«by fiidbpn ChriA^ it is j|ii^#/r«ryFcf# ir#ri^, it 
is totn^onbim^ not.foifoi^i^ thing oply^ bllliforeVery tbingv 
wbicn concerns the ftatc of the £>qU Tpefbii} is « needy tbingy 
nacorallyit iafo,and foit is fpirituaUy ; eiiiler itneedt^ace^ 
* or more fface, or ftref^tb, or comfort, or peace, or meic y, aoa 
Mrdon« fome thing or otb^r it wants;Qow Cbrift U in a^tmi^^ 
Jpffh ^o ^he fouj, be bath grace ^cn^ogb, and rigbtcoufncffe e- 
noogh.and power enoi^gb^and ^petceyand plenteous redenipCK 
on : Now then as our wants appear, or as they roultiplyjo moft 
faith appear and abound in ita a^s, if we will befaid to live bv 

1 will be rfgbteonfnefle to thaeiaitfa Cbrift, and I will tiuft^ 
Bpon thee for it faitb faitbf I will be (an^tfication to tbee faith t 
Cbrift, and Iwill troftopon tbee for it fakbfiitb $ 1 «;ill beVe^ 
demption to tbee Cutb Cbrift, and I wtil tnift unto tbee fof^ 
tb tt too,faitb faitbf yea, I will rruft upon tbee to be my contino* 
ainropitiation* continual incenceffion, to be my continual-fof- . 
ficiency nod fitengtb^for.mwc traec,fiw^ckw««g,forcdmfof^^ 
fttfAlvation^oi'alL. 1 .r ; < ., *. 

ij ' 'I i-r — Mil . . ^ 

iubdoei^faevilldtoielMriiie; doth Satin rcnenrhis ctnipuci^ 
ob${ ind I wtik rvmw ny td4rc&§ 10 Cbriftv who iviil igaim 
< I rraft ) htiif0 kim mw4»r tmj fe9f^ cmj coafqvts ire^om» boc 
Iwi4l to Cbnftvi will Ute^ipan htm, btr vvtllcoiDf igaio and tbcta 
By joy (hall be full. ^ 

' And fodc«d ibc life §( fiiiby as itiaamokiplied viark, / for ic 
fl»k<t the foal calivf vfOifChfift foricsmaoifold gfacc,yfo ic 
if a repeated vrork« it Itadi oothc fool often «Qd often even; ^ 
ibe faaie kinds oflbppiiei^ : .^ 

Ob\. O faiib cbe foul, I did go $0 Gfai ift« and did Jketech him 
Mreb«keSifi|]>aQdIi traft^iM bioii.tnd follbwcd ooyfiiiii 
ud foood it fo; but mw Satan tempci again^ novr (in. works ^^ 
.gdiOi now my bean if do\«n again, duli^ anddcad, and feeble a^ 
gtio* ' , .. • . ^ •» .'I • • • t- 

t Amf^ i f«y co/ocli afl one^ u Hv h^fmh^ tU^ ^g^phmft^ mft 
fbfifiy it Ja (0 be. *4^lrgmfii% it.ii ta relit ofio^n bim,tc it (ia often 
Wcorn^M we have neeol it ia^todraw warn: dt(ten from tbe fame 
ftp^tain: AstiCbfiftdidky^aperfon, :Wbatff>ever'Chy' foni 
f$^t4u ^(.<<^ f)^ fpr it) and wJtonfis^vef }iyȣ come J will do ic 
lor thee, and tbe heart goes confidently to tbe Lord of i^slijii 

.1 1 

S'EC T». IVf»' ' * - ' ♦»'- 

i •■ 


J • • I 

by it?. • • • 

^«A Tbeyviire foenanyi tbatI4mow not4ireli^wbcket0be4) 

Firft»4lf m^i^^reiKr#iiHM^jt4ri«% tbis.iaig^rpatBSflponfbe': 
lifcoffatib) n. *•; • ' •" '• ' -^ 

Fitft,tbe ///> •( faith if 4ongrmdMs,t^ 9nr tf^n^'/MMKfor wbetts OUf ) 

co^idiiion» but a ^^ependingb^itig, ftch a being^s ittbtifta opofi, ^ 

a^byAnocbettf ::i 

., Takq u$i0tfr04tmr0S4 aodfo W«Hrt bm Jfmms^fMgkt,^ whiisb:} 

abdoi^e ifcaltiHbr AveMt»»:€$mti|»d^ :Wftjwe> 

Gg3. like. 


•oreUeiM€«nnocftftodl)0r Hteiiiefloinm^ibff molk be kt in 

^ the grotiiidi, and chm vtiefedt aiiit femrd^^of elfe klwy Mwwsti 

oor vvtiole btkig, end) vvwking, and miffiteiitace t^ ^om hiei 

fbac made na i InJ^ W Miii, imI anH^^; Mi Imw a^r Ae^. 

' ATidi€alMr^aa»49f«kp^Aiii^r#;r6'<hali we^iad chat doc only 
oarnlCQftlibmubj'biic oarfjpirifcuJt^iQingi'tiot'Oiily lift', biic 
Ifioss <ooi depends not/oniitai mebo bathuc; bocoaGodwfad 

Save tc ; Grace i&a fureec ftreamc, but chai^Ucmeli and roiiwa 
'ftt,'Wc«afriftMfedb9'i^<)'M^f^B^P^^ ^^ isafrmcfbl braMb, 
bfpithat branch docb ftaod andbear.becaare Qpbddifid Ay^Kcd 
^ « mofe fraaftij rooc r Hence ii k thee Cbrift is caMed clNa 
htsi^ and we tbe mimkats\ be ia eitied cbe r#ii, and. ftetli* 
tranchai he the f^mniatUn-^^ne^ wc the h$ildi»g; he if caHe4 

iher^<:.. Mve (be )6M/r foiA aira*^ itrl* Ae the *ai^«aJ^, we 

the wifi and ^<i^ iie the Xanf.i < a Ad w« tbe' /WM»r#; ' h% tiin 

j%i!i#iir4^and «Mibe/hn^f^;betbe iiitr/», and vre tte M/i; Alt 

vidfcb doimdenee f hie much, - cMir oor life ii in HtYti^ upi>i» hi* , 

ftar we ate dcpeodiiitsi fi^im bim^ w§ tiik, cbertfore /v/mi MuTiM 

JS9mtdXv0. '■ ' -• - •• "•- .• - ^■' 

Secondly, (he wr^i;^/? rfofir c^nJitimv otir cOhdkfob^^beM 

•below doch fo fhift, and vary, and faile,go and cooie, tfaac if 

we denoc Ii veby fa i t h , we < antioc-< boneftfy ) lire atalt .• HeTpg 

failed m an evtry /Idi Mi ^DmH.M mem f^rfaJk^miMi f^U i 

Wi knetm nat ^hai t0 JI0 fatd Jet$fapka$ : God it plea fed to call 

offall our corofor(s,(o gather up into bis own hands of promt- 

fes a1i> derYiappofta. Iris with ai^ many tinea as sskHa ^'p 

laden^ bot oa a Mdden broken to piecety now the perfons of ne^ 

ceflSty iDuft fwim towards the (hore, and -to tbe rocks : SoGod^ 

dortidaihiiv pieces our (owar confld^mea ** he tracka a^Ac. 

fta(e, he fcparates very friends; he gives not a heart^to peojfl^*! 

t^(heW:«sco«fipifiMS .* and forrowes on *a(T fides^ fk>m in 

themfclves, a man hath nothing in all the world left bim, bftt' 

Crods tond^it ward of psomife. • 

So for tbe tfj^arr pfth$(auls It a freqnentty f& douded, fo rfark«' - 
oed,fo cbeckedifodiftrefled/foaflaulced, thataJt tbe ifieanea ' 
4iiiderbeavendo not itelkve it; IT tfie Lord^Kxd ftot^belp, if 
OMiftbeiiattbvfMk^H^ticftbe^Mirered oi^Ai^ 

' ' Now 

How in (ndi cafet^ isiMrcL: tbosmtfiiiimu rnhMy tcdnccd 
tb the f»w»i(<»i.WDqi9 Qlnriii« <bferej^ 

(ptin apdgriefe^ orwiU iNPCtli iacQ the va^ of vi€kc4« 
aciTe, if if lives aot by faick ia the cafes oFaU feafibc lequcfln* 
.tiOoi.' Fofi • 7 : '•*> •' -' 

t »♦# *^i*# $h4tfi%s dm 4M^gf did pw Htf ^ght^ ffk -him frmft^ m 
$kiNti99H^fibfJL0ri^Htdfi4]tm^b§t^ <? #4 / Jfa. $o« J Q» Faith 

I am feeibeffarsin thccbickail nigbt of iarknefic^ there is 
nobbing biK iiiiK n^bkb can cell rb^ &>ol.of rkh mercy m tfae 
timt of greaccft fejafe of cxccedtjig guttcj Md (bare; ia nof 
tb^ buc faitb wbic^caiifinda.owfliUteife^^nate Cbrtft 

I Air a (oqI wbi<b W bifct rty tasfi^ of tf i JKoiiil«ri6)^ and pomt^ 

; oiwl aflBmiRf & . Ti)i ibe Aa^l ctiaeaptd:0|Koed H4gm>s 
ffu t0 in t\mf$nmmn»^^ gave u(» bar thil4 fprdiaad^fo q«« 
hfla w^ tiaviefaicb co opeo our eyesio lea the feufntain ch^tm . 
4ii4 air rcy i» C)»d luid CbriA, I ^caH ylai cbat Jo many of our 
ia»geo«^:we ihaU ibr<htf 9mai aUs^aliar'aaad^^aodloft^ ai|d : 

frm. 0k,kmr4,fpmif9 : POT wocd of Qod Js^iteteity aaoiigb ao 
-fricbu If a. Marrincr aao gee toibcijtapof theMaft, andde^ 
fcry hot a point <^)andi be is ^omw. glbd, aU.ft<j(vei^\lakb. is * 
i^td CO /f # lirr frmmfn ^^t 4% Hibt i li. well iaiiiiiaub ca the 
foal now* as ?m/ toxben "kbit^f^hi .with Um^ it pfgiUcki^rf 
thoB ihalc ycc dowclU grace, aadmaicy, and J)efpwiileo«ia». 
Cod bach pcomiiad i^, and Ctekft-wiUiHoake all the .ftdmi^ 
/#j^ 7># 0>Uytm0i «MUti)e«^ihe^<bhUivciiiccai«feo£iba»ga^ ; 

SecondHTv If we eonfidaatir^i bin^^^' ibere Js^«fia9icteMraa«^ . 
foji why jveihoald bva by fai<b. 
. Tbeirei»e^(k.arpi8ieiils wbichiwa amy babdd in God^cja ea* 6/Ibmgr.^ 

..itttcaQd perfarade m jCodiyabyfattih .i 

Jirsbm^ Wbai'a cbaa? Hiat ia^ 1 aoi «& ^fobiee apl indepee* 

4enc tflenee tii: refpcA t>f my felfj , infioitely pet fadb aad e-^ 

.a>oiigb,aadiiawa(ioagiiacid fMugfa to faciifioi aiU cbe wpatd* . 

Tadfce aJl tba pfoiqiUc atafucei io aba.taoaUl.aad.iu«uiiiip. 


^ I I I I III I i 

^% ' Argnukais tafd'fiBatk Ch. i ^.Scd.^ 


M'b;e tttpeded; to iheiddfieodiiig j co bv i||pletffAftd wicb 
«iiicf r;;€«fli i»le oitoiiop bif mto j^riciiter ii covartti OTtr 
fbtctttonoiitMblcwifitt, tfaemroti o^ btsfoul are awtiy.foaf 
lusbody, fi>ki£h.spflflce,Aiirbic<tben,tiid bD«9 laaiiy are tte 
neceflicies of every man? Buc now G^ is Mlfnfficiem (* tbac it) 
jie batb en^Bfilr ci> (tippiy every><fDih;' He can cpen Bhh^md^ 
^Itxtvtr}^ Livi^tiS^n^ lhM,^f0mefi tl^k4md({8id Umni, t>n 
.145/ kf.),*wn(^fMtisfiifi pke i€fo0 tf wmrjH^lng rArnj^, aodfw 
jf able to mtil{rM gr4C$ lU^und^'idAXh^t Apoftle, ^ C^r« ^/ft 
i\t 19 . rkh:tPi si^ ihuti cailmfon , Rom. 10. 1 1, He is atU- $9 d$ 
{fifh IJIQ^ exutd^iig akmtkUmit ak^vt #£ wi C4tt a^ #r thimh^ 
Mf G$d JmUifmffi^dU )99ttni9i ^uccmri^g tobii rkhn ""iffghi^ 

ifj^^ta C^ri^ Pbiii'4; 19- Tbe Smm€XO^ fee batb ttgbc eniHi^ 
for awhole .irorkt,«fl4 a /#iapMii7#4ath water etiongh fbr a 
-wboffc coDkicrey '( Wby^ all good; i^ in. God, both origiDaH)% 
!aaad.>emineDtly^andi€«afaliy,(cbac is) ^e is g^cdncflt ic felf^, 
«ad all goodsiefle.,ifikl||4(Ie, Wifhonc wanr^ftrcifgtb;:w^boill 
bvea^nrOr, boliaafleii wiibdat Memifii , yea^ and vbt^nttMM 
cauie of goodneflie, and cbercfoce infinitely able co'fbfpiy, 

and help, ^nd do good: there is oo one -neccflicy, bof be 
( is laUe infioiteiy coluccouriCr and many;. yea 1 alt necclEciea 

are^uKcobccomparedtacIia unfaihomed grea^neie , tod e» 
iCMidjagoefleof bis (olheileand alfufficiency^'^i* t 

.. :2.. HkCmmMndx KtGoii is an abfokice and MX good^ah 

Q9k helps do center in him as tn cbeir cTompleit -caofe) fo be 

bath commanded us -to live opon bis alfufiicieMy by Aitcb. 

Hoiy, often doyoaread tboie abarges, l^mfi 9»fm th L^rJ, 
mmHmk ihjtm^ t$ ibf^l^ftdtttffi uf^ him^ ftmf v^ ght (SoJ 0f 

facoif C4fl thy €sr0 9mkm. As if God {hoaki fay 4mroclk^fi>fli 
-ofaMo, Immbe^ and there is liooeelfe befidcs memrtia can 

do yon good; chere is not any good io all (be world wbicb 

yOQ want bQtlamabktojfbppfyit, I an alfufficient for mf« 

dom» f6r bolineflet for merq^, for po«/er, for grace, for cooiL 
4brt, forpeact. Hf you want watar; yon would go to chr Springs 

and if you want ligbti yon would look op to the Socinet an4 
if yoQ want any good, why will yon not look op to me wb^ 
.amgoodot Ac it felf / I cell yoi^ chat I am a God, and have cbe 
>gr€ac&efle and the fUocflfe of m. Uod \ Nay, a»t i charge and 


Ciui7.Se^,4. tolivetbelifioffaitb, 3^2 


tcqiiire yoo, when yoo need snjr cbing* come tCKaieforic: 

I aoi the Mafler of til tbe ftmtlies of che earth , and che 

Lord of all good $ It is my exprcfle will, cbac yoa come unco 

me, and chac you put your croft on me, rbat yon beleeve on my 

alfufiicieocy, cbac yoa live npon cbac ilock (vbitb is io my fuK 

nettt : Nay, I (hall cake tc ez^eediog ill, if yoorefl: your fei vcsj 

or live 00 any ocber. 

i i'HkVromJist Confider cbia cwo wayes, 

[ t. Geocrally, his fromifts pf go9d , wbereta is ground to 

I truft. 

1. Parcicularly, Hts prmifesio them thMt^iBanddo trmjl^ 

. Pial,37.}. TrttftintheLpr^ and verilj^ &c, Ifa.26.3, Thorn 

mli kiep him in perfeS ffoct^ whefi mind is finfid on tba, tecnmfo 

' he trnfieth in thee : So, i/4.57. » \^ This puts life CO all che reft, 

i for cboogb God were never fo able co do good, aod chough 
his commands were never fo urgent co live on him for all our 
good; yet if he bad not made over this good i!into us^ we 
migbc maincain fecrec feires and difcouragcmcms. Bur now. 

i God hath promifed all good onco us» f cbac is) he bach firm- 
ly and gracioufly made it over ^ As if he ihould fay, all che 

I good chad can do^ I will do ic for thee; all cbe ample ful* 
liefle in me, is co replenifti thee, ic is to fupply ch;r wants and 
neceiiicies ; and I aiTure thee in che Word of a God it i« io. 
Ffalme 84. II, The Lord, is aSmnne and JbieU^ tbe Lord mU 
give graceand glory ^no good thing will he mth-hold fmm them 
-ihnt Walk^tfphghtlf. Yer. 12* O Lord of Uoft^^ blepd is the 
man f hat trnileth in thee. There is not any one particolar 
want (whicli is fit to be ftiled a wanti and fie tobe (applied in 
chishfe, for foul / bucGod hath by promiies particularly en« 
gaged all his fuilicicncy cp help and fupply 4c. Doeft thou 
want an holy hearty a retmrning hearty an heart to hate pnne , Co 
meomrn for finne^ a heteeving hearty an uprfghc heart, a meek and 
pacicnthearc, a ioyful heart? doeft thou want any grace, more 
grace, pardon of fin, afltirance of pardon, ftrcngcbagainft (in, 
fttengtb for any duty , aftive, or paffive? wanceft tbou any 
convenient and fit eood for thy body, for thy name, iW cby 
eftace » for cby chimren, for cby family^ any good for life, at 
death, after death ? Not any one of chefe which God bath 
not diftinftly promifed. If you knew a man co be fufficienc^ 

. Hh CO 

334 JrgHmenu to ferfiMde Ch.i7.$e£^.4 

to hive an eflrate fvorcb ten choafaod pounds , and all free , 
. you will pre(encty trud him for an hundred poonds, oriffach 
an one (hoold command any in his need co come to him, and 
borrow^ this would draw many to bin); but if be fliootd take 
a man oucparcicularly, and fay to him , Friend , my eftate h 
thus grcar, I have a great cftare, and 1 pray thee if thoa heed« 
eft any thing a: any time, repsirc tome, I give thee my word^ 
and if chat be not enough, thou (hale have bond and feale tbac 
I will help thee; it were enough , he needed not to fay more, be 
will to him I warrant you. Thus faith the Lord to a belecrer* 
to one who haib accepted of bis Sonne Jefus Chrift , fattbGod 
to him,! tell chec by my Word, (which is truth it felfind cao- 
notlie, nor deceive) that I am a great God^alfufliidency, good* 
nefle is in me in infinite perfeAion, and I amabletodoihee 
any good ; now my will is,that thou fliouldeft come unto noe 
at any time, in any of thy diftredes, and I do promiie thee, 
that I will not with^ hold any good thing from tbee; As true as i 
amGodJ wil not leave thee nor forfake thee; (hoold not this en- 
courage us to live by faith f 

i). His p0r»er and a^i/i/;; as we want much good^ fo God doth 
undertake alt good: And this is another encoungement, thae 
God never over cngageth himfelf; he is able to make good all 
bisunderflandings : Many a man is undone by furetifhip, be 
foffers himfelf to be bound beyond his ability; it is not fo wirti 
God. • 

This is granted , (bat at the lead a proportionable power is 
neceflary to give being to all promifes and undertakings, 
goodnefje and kjndnejfe are enough to make a promife but 4bUby 

... 1$ alfo required to make good that promife. Ifafub/ed pro* 
mifetb to releafe, or pardon a Malef ador, why^ this it nocbiof ^ 
he is not to be trufted^wby? becaufe he hath not power of - 
life or death; if a poore nian promife to difcharge a dm of 
four hundred tboufand pounds ; why^no man witt trud to bis 
iindertakings: why ? becaufe he bath no ability, he hath not aa 
cftate anfwerable » he is not able to pay twenty (hillings; fo 
that power gives ground to rrif/?fff^,becaufe power is a necsiTtry 
ingredient to alK 
Now then, God hath abiiky enough to make good all or a* 

' i^'ofhisproniifea* 

■ ■ ' ■ . ^ - - ■ -- - ... 

Ch,i^.Sed.4. to live tt}e life of faith. aac 


Ohj, Yoa will fay, bis framifes are m4nj. 
S9I, lanfwert as our needs are many , fo his promifes are 
many; Bdc then,af his pramifes are manj^ fo h\s goodrjejje isgreat^ 
and bis potrer infinite -^ now an infinite goodncffe, and an 
infinite power, are able to make good, not only many, but infi- 
nite promifes. 

ObjiU. You will fay; that the things pronjifed are 

SeL I confefle they are, God hath undertaken great matters 

i tQ pardon great finncs, to convert great finncrs , to coni^uer 

i great cemp:acion$, to convey great confolations, But i« he not a 

i great Godf// any thing too hard for him f nothing u imp»JJthle with 


f O^;. But you will fay,tbat particular wants ftill increafe, and 

'; renuethcmfelves. 

( Sol. Sothey do, asthe vefTels which wt fill to djiy, "require 

j a new Hlling to morrow, and the ftomacks which we feem to fa- 

tisfie now, within few boures they are empty and craving ; 

( But then, though the veiTcl may be dry, yec the 4>untaine is 

not^ though the vcflelmay be empty, yet the fountainc is full 

andftiU dreaming. AsTJodsgoodfieffe is a living fountain, 

. to bis promifes are a pt^petuil bond ; They are conrinued un« 

\ dertakings , and depend upon an uncxhauflcd and infinite depth 

of goodnefle, //'<•. 4''. 3. houfe of facob^ which 4rt borne bj 

me from the bellj^ and carriid from the womb. Ver. 4.. Even 

t4 the aid age 1 4m he, and cvin to hoa^j haires , / rrill carry 


\ Ohj. Butyetyon will f*5F,V^^»t^^t God is engaged to fo many, 

\ there is not a be!ecver,butGoJ hath bound hinifeltby many pro- 

r njJiestobim. : ' 

\ - Sol. Iconfeflc, with man oftentimes this 5s fomething; 

' He bsth bat aparticutatabiliry and therefore may overflioot 

{ hirafelf by general engagements; Bix with God it is rot fo , 

{ in whom power and ability to make good what he under* 

\ tmkes, is not conrraded, broken limicced,depending,but ample, 

' jJliinittcd,andairuffictenc from himfelf. Therefore be is faid 

• CO referot mercy for tboufands^ and h»s promifes runne to A^ 

trakam andt» aShisfeed.Why^ the poVPer of Gt>d ^ by which 

he IS ablcto make good ajljiis promtfei j It is a creating powtr 3 

H h 2 fuch 


936 AtgtmetttJto prfipode Ch.i7.Sed.4 

fucb ft power aicftn(upon cbr pleifmeofhii wil^) commaDii 
things into being ; and ic is an ^fr-roppiW ^^ty#f^ God aione 
can command our helps , be needech noc me affiftance of a- 
ny CO make good bis andercakin^s ; and ic is an indmkigfwtr^ 
tC abides forever, Hit hani u never fh§rtned^ tkst it c^mot 
fave. Is the Lords hdnd "^axed Jb»rt (laid God bimfelf CO 
Mefef} Numb. 11.23.) '^<^* /&^* fff »ow whether mj werd 
fhdU come to pa(fe er net. So then , as God bath enga- 
ged himfelfe to do us good , fo he is able enough to make 
that good. 

5, Hit fidelity and truth : As the promises, fo tht metier 
ef them are full of goodnefie: fo for the formif §f them , they 
are fealed with truth : God who camtot lie hath fremifed^ faid the 
Apoflle ,Titm i. 2, and it U impeJpbU f^ him te He. Heb» 
6. 18. 

Truth and fidelity may be conjeftured to confift 
in three things, I fpeakc nowof th^as applied to pro* 
' mifes. *^ 

I. In reifljitj ef intention: where the declaration is afaire 
letter, and the intention is a blur, when that is large and 
this is nothing; this may be a compldnental lie , bat it is not 
truth; the expreflion mufibebut the 4 nterition , cloatbed rn 
, ' words ; It muft be the pufpofe of thebeart iranfcribed, if we 
will ftile it troth and ndelity. Now when God promifetb a* 
ny good to a beleever , this is not vex & prateria nihil t a 
> meer fliowre of eloquent and comfortable words ; O no , ic is 
his will, and intention, and very purpofe made known : He doth 
indeed intend that good which he undertakes , and fpeaksof ia 

2. In tLconftancf ef refetmtien: h%falJhood\% placed, not on«» 
ly in orefent ^c^^raii/fV/, (when heart and tongue are at Yart« 
aoce ) but alfo in futfequent incenfianeiee : As when, tboogh 
my prefent intention and expreiiion were parallel, yetjlftcr- 
ward, like a rotten bottome which flips afide from the hoiifc^ 
. fo my heartbreaks away from it feif, itbecomet^n hearty mni 
an hearty as in Satth promife to *David^ which changed prefent«^ 
ty, &c. On the contrary is it with truth, and in particular whk. 
Caods truth about bis promifes to beleevers ; His word of pro* 
mife doth anfwer bu purpofe at firft (for as he thought and irw 


^ ' ' ' M ■ 

Ch.it7.Sed.4. to live the Ufr off M^ 337 

tended, fodidbcTpeakj tod that parpofis ftill tnrwen it felf/ 
aod therefore he bath/v^rn by bimfeif^iba$ hiwiUmotdheribi 
thing that if g^ne forth $fhis Up ; Mj Cov^n^m fiaU ftmiAf^ft^ 
PC89.3428. / 

3. In a ciTtsintyof^xictiiicn: As when a perfoo bath pro* 
nifed co lend , or give an hundred pounds, he being free co 
take his owntime^ comes and iayes itdown,andfaitb,Lobere 
is the money which I promifed €6 lend or give, cake it; this is . 
Jidclicy or trocb* Such a truth is there in Gods promifes ; Thjs 
Is not all the crmb of them, that for certain God hath fpoken 
fnch good things, bat further, that he will affaredly performe 
them : Behold thi JUjit eowc, faith the Lord, th4t I mil fir form 
thai go§ithing nhich 1 have fromifejanto the hofdfe of Ifracl, and 
$9 the houft of ^4r0^,Jer.3 3.14. 

6. Hii performance of them $0 them that have lived if fail b. 
When pcrfons have committed themfeives and their conditi- 
ons onto him ; when they have trufted' upon his word , he 
hath not failed them, he bach made it good. Abraham^ he did 
live by faith , when God promi/ed him a Sen^ the text faith, that 
bo did beleevoy he did not eenpder his cyvn body ^ but gave glory 
IP God fa refling upon the fole goodnefle, fidelity, and ftrengch of* 
bis promife, and God did indeed perform the fame unto him* 
Not any of the Kings of Ifrael and ^ndabj but exprefTcly fped^ 
well, when in their cxigeticies they did trud unto God. Owr 
fa$h€rs trtifiedin thee ^und them didfi deliver them, thej trufiedin 
thee^and^ere not confounded. Pfal. 22 4,5, The Lord is^my 
Strength andmj (hield , my heart trufiedin him and I reat helped^ 
faith David. PfahzS. 7. The Lord JbdB help ti^iLgnd deliver 
them^ (fpeakingof the righteous) and fave ^^^K^caufe they 
trufi in him, PfaL 37, 4a Now put all together, inou Id we not 
live by faith, trnft upon God Jn Chrift(and through , and for 
Cbrill) for all our helps of foul, who is, LAnalfu^cieot foun- 
tains a. Who commands us in unto himfelf for our helps.. 
^•Who bath promifed all good nnto us ifwe will but truft him. 

4. Who is able enough to make good wbatfoever he p/omifetb. . 

5. Who cannot,an4 will not lie, deceive orfaile us 6. Who 
hath given teftimonyofhis truth in alt ages. fTiE^ hath perform^ 
0d hie oath to Jacob^ and remembred hii mercy to Abraham , loho ^ 
JoMlb bun iver in all aget mindful of bu At^tf/94»r to fueh 

H h y ' '^ as. 

Ch.iy^Sediiit^. to the Ufe of faith. 319 

rAi;i^ ^9 jrwi ? do no^ evin thi Puklicans anifinneri the f4Mf ^Thkt 
I fay in this cafe, if yc will make up your own cftace, if ye 
will live upon wbac you fee , and what you tafte, and whac you 
^handle^aod go not above, and beyond thefe and yourfelve^; 
do HOC finners , do not the worft of finners do the fame ? If 
the vilettpcrfon can rcjoycewh^n bis cable is full, and hang 
down bis bead when fenfibles go off* wherein doch the be* 
Iccvcr exceed bim,who is merry and cheerful only in a fenfibic 
plenty, and his heart is ready to break in the ebbe and fub^ 
fhradion of that, by the dayes or years of fcarficy andknfiblc 
diftrefle? . If thoudidft look upon God as thy Father 3 and 
Chrift as thy plentiful redemption, and the promifes as a good' 
iy portion J and thiiie inheritance; then the dayes of tears too-* 
thers, would be houres of thankfulnede unto thee; and the 
nights of fears toothers^ would be times of fweet repcfe and 
contentment unto thee; When the fpiders web was fwepta- 
way, yet thou couldeft fee the houfe. (landing and furej even 
in all fenfible abftr;i<fliorf8 of the olive, and v$»c , and fiallet^ 
tboa couldeft yet rejojce in the God ofthj falvdtion. For the 
p/ace of thy defence is the munitien of rocks , bread 
Jiiifl be given unto thee ^ and thy Waters JbuS be fure , Ifaiah 

33 ^^- * 
I obferve a threefold difference ^wixc an unbeleever and a 


One is intBeperjeltate: for thebeleever hath a far better 
portion then the unbeleever ; he hath a portion fet out for this 
life, and a portion alfo for a bctttr, he hath food in ,hts body 
' and grace for his foul. '^ - 

I Another is in x\\C manner offettl'wg theeftafe: for general 
^ providence relieves the 'one , and fpecial affediions provides for 
\ ahc other. 

I The one is helped by coirmon goodneffeof univtrfal kind- 
t ncfle , and the other is undertaken for, and fecured by a finga- 
', iar bond of Covenanr. . God hath rhade over himfelf anJ all 
his goodnefreun:o him in bis Sonne Jefus Chrift: He hath. 
taken upon himfelf all the care, and all the good ^and only wills 
the beleever to beupright^ and diligent, and fo to truft upon 
hioi ; be hath fettled all his grace^ and firengtb/and comfort in 










,— — ^— ^—1^— ■— ■ ■■ 1.^-^ II ■ 

940 Argumints toperjrpade Ch. i ^.Sed.^ 

A (bird IS in Che mftaer of managing : The anbeleever, he 
will, like the prodigal, have all cbeeftate into hii oivn bands, 
be will {Tul\ upon bimfelf, be dares 00c fettle on God , foe 
he feares ^itn, he fufpefls himi he chinks verily God will not do 
him good , but he will faile: Bucthe beleever ^nows wiffm he 
tMil ^^^^ trufted^ God is his God; and hath undercakeo for him', 

and hcv^ho hath promifed u faithful who rviB alfo ioit:^ Now 
chough I have not in hand , yec I have in promife , chongh t 
have noc in the cofr;:r , yet I have in the bonds ; my eftare 
is even all that is good for me, and it lies in a furebaod, in 
thehandof my goodGodwho will noc faile ; Hereupon llivet 
to this I truft, (hough others vex, and free, and curfe f yec I fie 
down quietly; Why ? btcaufe faith goes about what we 
fee, and it is able to fee the eftace large enough^ though 
lying in divine promifes; and this is to live like a Chrtftian, 
for this is to acknowledge a God^ and a Cbrift to fome purpofe. 

2» The life of faith y ic is the only comfoftAbU life. 

It is with our life, as it is with tire » which if it burncs faire 
and ckar, then is it pleafant and delightful, luc ificbe dull 
and fmoking ,, it makes us weary both of ic, and the roome. 
WhHes faith doth guide our lives, ("by fvtcling our cbooghts 
and defireson God and Chrift) then the lamp is cleare, life 
feels like life, wecan pray with joyi and hear with delight and 
follow our callings with cheerfuinelTe, and liedocvninpesce- 
Buc if you fever faith from the life, that wc dare not to trufl 
on God, nor reft on Chriftj we muft pofleffe , or elfc we can- ^ 
QOt trull jup live ; Now the chimney fmoaks,cbe foul becomes 
difpleaiing loit feif ; the foul craives help from the body ^ and 
the body from the foul , but neither is able to help either, and 
therefore that is wanting , and this is vexing. The waves now 
get over the (hip, andHnks ic with a load and deluge of 
worldly. endlcfTei fruitlefTei anxious^ vexing cares, and feares* 
And in (ober^fadnelTe tell me, what you think of fuch a life ' 
wherein the i&^tf^isdiAorbedandcurioun/ tortured with va^ 
riety of manifold , and exquiiite fufpitions, and tbouohcs^ and 
the heart is deeply racked with the continual brerkinos o£ 
trembling fighes andgriefes ? That a man is not able to^gec « 
oor yet patient to want, be can neither give faimfelfhclp 00c 
will he truft faina who can j That hiseftateisburdened/viriib 


I ■■ - 

Ch.i7.Se.d,4« to live tkebfe^offtitb^ . 341 

c — : , — . J — 1 ' ■ 

nanv wintS) abd ail this is made urtfpeakably grtcyous by 
anotner worfe bordco '<:fl^QQbrkeviag i:hoQg|ics;C^at a man fcea 
hec4naocbeire,aQd'VelwiU not e»iehi$(hoiild^^ ' 1 

Thu a man cannot begioJi) tlunk, but hit xhoughts throw hioi 
inio a way of what ifs? Vy%at if the Lord will not do mc good! 
^ whai tf I cannot have chat 2 ^^ wUt if Aich to ope faile ? OM^haC 
if ic cornea not on fucb a d»y } &c« $0 thac be cannot think 
yvicbbuc cumuUs; nor Tpeak without difcontencs^ nor^atwitbii 
out dislike, nor walk without .flaviftinefTe , nor work without 
diSruftfolnefle, norflecp without terroursinor awake withouc 
bitternelTe, nor rife witboocca^ efulncne ; , and amidft all ihis»be 
hac^ no heart to duty, nor no God» nor v> b^eavenj nor earti^ 
nor to ChriJil, nor to himfelf, nor hii ; for either be hath 09 
fa'rch, orelfewillnotlivebyit: He dares not troft Ood^cr 

There be three things which concur to make the fife un* 

I . One is ^Jenfi ef v^4mt : K maa hath an extreame feclr • 

Ing of med, not^n'e, or flight fenfe, availe not to break 
our rpirit$«^ ; 

a. Anotheris a fifng i$fvt%^ the beaa pants and reach-' 
eth after the fupply., anJc^bis .multiglj^s tboogbta and 
cares. ♦ MP 

3.' A third is palpable inf^ciincy i *t\^9i t man: cannot fOtT 
^ hts life compafle his dedrefTnd fuppiies, and therefore like /f* 
hsh^ who was impeache4 for N^bnhivlmja'dt be is dejeSed 
|i and grievcdj all which fa)l or.dinanty into the life of UQbe» 
' . liefe^. ' ■ -- . ■ . . .^ , / . . .* . . •! -M •' - 
, Bar now to wheel about on the contrf y, the life of faith ia 

. fAcetand)Comforrablet 

Foure tilings wouU make am ins life very comfortable. ^. TUmu 
] I OneisiThewereeafedofairbox4er$. 

{ X. .Aij«Kher\* If he were fecored from all prejudices* . . . ^ 

}. A third: If vynac.be ^^i.yicrj^ ye/|^:g9iod and (^* 

4. A fourth: if he were^9fli)red that »whatfoever good be 
kould need» of that heibould be without fail fupplied in afU 
ime* ^ ' ^ ,. ».,. 

I . [ow then the life of faith jNTodocet^h all tbefe^ : , ; j 

L . : ii. Tirft, 

>!■ * '■■ BI^Ma— i>^ I l U IM— ^^«li ■— ^i^— ^M^i— a^< 

a4a , Argntmt^tofn^Mdi Ch.r7.Seft 4 

1— M—— M—h6SJ.V ' - III.. . ■■! ■ ■ ■ « ■ ■■— ' 

\(^hieb we eM welt tMnk of. i^ Obc U tbc liofol birrden. ^.Tte 
<6thet ti tWe c«i^faiv burden : The hoirdto of goik^ and the 
(yurdtn of c«4'tt4 Buc fahh ( if' i^ mati'^coald Wvt^ tt ) takes 
thctn bocb ^vff : It lives upon Cl^^rjf f&c the otic , ^nd upoft 
Gods pnovidebc^ for (tvc other ;'*l6 feels tfufiktcncytid' an afr 
cepttd fricf in bis - Mood >^o ifeitiic^ our guile, and it feti 
<an flklfufficieac^ carefal, faithltii - provi>d^ce td rfcmoit oar circ: 
And I te14 you, chat the (bule comes to great eafe vAkh is 

'rekafed of both theft : S^nn^^l^e ef gdid Comfwrt, thjf Jhmts 

'iif^giwn'4kf4. Snnd flmll be difcbarged . tbetefofc I 
4ift ooffiforiiafck ; Cares are gotte ^ thetefore I am du^er* 

a. ft ftCMTii 4imt^ aO frejMii<f0$ v and Why > ^>ecattfe it ftatei 
tbc perfon in goodncffe ic felfe , in him who is nothilig 
but ^odnelTe, ( tbat is ; %vho is in refpeft of himrclfe 
good , and who will order all things for good to iha 
fieteever , My '^ «hd in iiis bands wfaa is m absolute 

'Tis true, that one change inoor ^ftatemay be contrary to ' 
t&dtber, and becaufe we emeA^ one of theai to be good , 
therefore vve judgr the otbeM^be etil: bat theo^tboogb 
changes be oppofite in fenfe, jreHliey are concordant io iiftfe, 
in the event all falkout for go^: As Hcknefle^ though op* 
{K>lke to health I yet itteayfallout for the farther prefervjiri* 
on of life; fometimes the Chrtftian is high, fometiflies low. 
jfomettmes be is in a freed ftate « fometimes in a clouded fiate $ 
fometimes he is in conqucft, fometimes beisio conflid ;fome% 
^imes he iioyfedinthe o^^uthsof^B, and ibmetimes tn- 
ducedand tome in pieces, as if the tongtirs ofChriftianswere 
^ibeteethof LtOAs: ("Pmil gms a Catalogue of hit chaogea 
in thefe and the like cafts;)yet in all and after all^the Cbrifijana 
condition is not prejodiced, God ftilt own$ the perioo , watch- 
ing over his fatties; Keeps ^Upoyfoo from thebearti and like 
a fiiip (fomettfliea bv a fair winde , fometiiheby^ rough florm) 
he' fttli brings him lafe ta hathjior. As* ?««/ fpake even of 
hu hnds^fikH thif ffB 90t n^thf fmrtheranct ifibeO^ftf ^ 
So I fay of the caUmitOiis^corrence,s , the . feofc feeis n€>^ 
Khing but mifo^ » yec faith caa kt the giid tni iMck G^d 

Cb.i7??«^4'^ tolk/0tbeJifepffmth. 345 

Indeed the PropKet Tpeiikf a greir word^i/ uUeffJi more cao- 
iiotbefaid;bac iet^s fee bow be proves that/ v«r. 8. f^ hi fiUl 
h 4s 4 tn€,flanud ty thyfgi^irs^ 4ni th4t fir44ditb4ut htr r44ts 
tj thf river \ 4nifijUm§if0C rrhin bi4t€9mitb,kHt bis h^t ^94^ 
h greiiB^ 4niJh4U not h cdnful in thejf4r afirottgbt^ mitbfr ^^B 

fiiijfefromjiflJtngfrmt. If faith planes the treeUi a (pringii^ " 
%l,tfic beholds cheers to fpreadiand grow^and be.;|r in all 
weatbers,>ibtfi|^ib bc4t amgtb ia al times^thoogh Jf^ngh/ comcth^ 
yet the leafe isgreen and fruitful and ceafecli noup yield ^ doch 
it noc . chea aflbre us of fupply for the ftnure ? bach, ic 
fiot a good Store-hoafej an. ample treafary lor the bele^- 
ycr? . - 

What (tioold I fay more 1 miy not faith (^ that to the foul. * 
which God bath faid to faith? if fo, then we may, well rejoyce 
for the prefenti and.be void of care for. the future; for God 
bath faid / t»ill mvn li4Vt thfynor forfak^ thee, H.b. 
13. 5. Thou baft mercy,. and (halt 'ftjj> have mercy; Thou baft ^ 

grace, and (hilc ftill have gracej t^y part in Chrift,. and 
ftill '(bait have it , fupplies of all good , and ilill (halt have, 

J, The lift eff4iib i tbe cnjj getting mi ibrivingjife. What 
the Apoftlefpakeofgodlinc(re,tbat we may fay of Jr^ifiEF; /r i^^ 
'g^fdt g4%ne^ fer it Uth she fromifes of this Ufc^ ,4nA^ftbe lift which • 
it to come. 

Profit is that which moft men look upon, It is tbe cry of moft, ^ 
^ho tpiUJbewp tts 4njgeeJ^ and faith bath 1 fingnlar art of get ring. ^ 
I obfccve cbacthe giod of a ChriftlaOiir) fome rt(pe^ bangs in 
the promifes, as water doth in the clouds; and look tt% the boj^- 
flerous windcs lather drive a«ay the clouds and rain, ( though a 1 
few drops may flipdown);but it isithe fwcet b^eat of the Suime 
whicli mikes the cloudcs co open tbemfi^lvea, and give outdhcir . 

So the onty way to drive away the promifes, (^s it were )\to « 
remove them with their bleflings, Js not to bclicvf , not to truftv 
and tbe only way to m^^ke thrm to yicldi>ut.tbcir precious >crea**. 
fuircs, is to believe, to Hye by faith : Take a, place for either,^ 

I^r. 17.5. Thusfi»iththyL'irXctir[eibetbew4n^thsu tru^ethiM^ 

mdfe^4n^mdl^thfifjb,!tii4':m» ^^^If^^^^Ji^fyf^fliirtetkfrepii^ • 
Xsra.: '%4i the Lord ofSam4ri4. ver, '6, For he fbA^l h ^Ajt the^- 

Biifti bcctoie tC frntf^mm ^f9n $h§ wlj w^f of kUfftngi. As 
OMe Ian Ucfle imc God , ftnd qc caa bk£fe; C6 cbe bleifiogs of 
Gad ace ca be expeded aniy tn the wjiycs of God, and nochkig 
/b fkitf^st in Gods wayrs as faith. 

Stcondly^if mal(fs^alirhe frpmiff stay ieU I IcUtroe, as God 
Js ififimcely above alt, and his power is grea"; To faith ( in a^qua* • 
- lifiedfeofej is above God faiiD^elf; he is not able to (fataJ ar 
^ giia ft iC : B€Uf$ thn ds th$m milt /aid fbri/l t0 th$ kitinring Vl^#» 
mun t TkoHjb^t bow tbt defires pf thine biMrtS^id David^ Pfs^ ^ 
57.3,4; . ,j 

- Thirdiyi G^dbimfriff^ and CbriS.and ^hifc^m ^mrs^ If we 
dare cociiritiii^d Im by fisich: Thou frams -OtttWardt AippIies^.I 
n^re no mone of chee faich God^ bat to iK^alk npngbtly and 
dtJigctidv,^od to trnft on iiie,ind thoa ih^c have it/ Thoa wants 
^pirkiial topplies for thy fool; Ijrqiitre no moteofthee bucfo 
come to QK^co troft to «ie^ a ad go do . my Ordbaticcs; ftand in 
tof waycs ind tboii(halt have tlMi. 

JFimTMy%iiii^b0 aiiffiedf^ and ttbidmg Hfoi when other 
lives ace broken and croAied, they are gone down; yet this life^ , 
jkfBath ( like the Starres which fliine 10 the nigbt ) re«ainca. 
fime, IwilUlearicbyAr^iiRieQt; Tbe {lability of ali forts of 
Irres is. accoiding to che«r principles and motives. The life 
which depends upon, a failing canfe, itis a faddng Ufe. and 
^ life which depends apon a conftahc caufe , is a conftatit * 

Noi^ the life of faith is bred by alivingprirciple^and is fed 
i>ycoieiftantandabidingfnocive$; you know that tbe grounds of 
this life of fiich,are in God and Chrift.andthc promife; now 
* ^1 changes reach notto ibtm, oar changes- are bcldw in other 
tiiifiga^ but (hey art not tn the .prooiifes, nor in God above ; 
aschs*irges are not in the hcavens^but in the aire; Look upon. 
things at hand, and fo they appeare wich variety, and with much 
fiiilikenefle, but eye them in the Covenant* iathe Protnifes, 
tliere^oa have the lame fatchful God AilU tender father ftitl, all 
fu4fii tent Saviour fiiil, the Pr^mifej mre yen nnd ^men^ Cbrtft is . 
rbe d^nimfttftg father. xbtCevemmt ^Qed^ an ev^riafiing €<fve* 
iMMT, Godilove and tmniQCabie love^heisaaiUe iliii, as willing 
ftill> ikh4f4iP4iMe4tmfirfifgth, MimdtrmtAare hts^tteirUpittg 

• . - HlOBfil^ 

^*^ -■* L-;-. -«.-^_ _^, 

&f^ ArgftmitHbpi'fwide^ » -Gfe.f^.Sca4 

ted tp p*'ociaime libfrtj to th^ cMftivis^ and the opening afih^ fnfA 
tothfhthnt iireidriridj ifgrc. Cbrift, you ^illgrlnt chat he Si an 
able Prieft, and th tb\t Ptophtt^^nA m thlc Kif^gM h lufficieoc . 
itiough to pacific by his Btood.copttrifie by his Spirit,ta cdhquct 
by ht& Word -yet, but then confld^r yet farther^tbac he esprdiini 
ed cfGodtobc this; ^nd to do Ais for the believed. Jf Hhii 
King comvt^tts tk tnighcy ftock tp a mans bands, and fi^csjiidi id 
the ptate of amafurer, and confirmes htm by fcal, itid ali for 
this v^y end,-tbal hfe dtovM fu^ply futh and (ttch perfont, wm\4 

• ^ TBou.krc heVetabie to te rigitrotifnefe tv thy ftlf^ tbou^ ttl 
liever tbtt to ^h^^r^trr onto tby felf, thou art neveifable i<»givt 
ff^engtb to thy feif; bat Chtfift is/knd Qod is, eyeb that God to 
t^b(>mtbott dotft fo earneftly cry, hebech ordei»ed bis own Sdil 
for thy help, even for thy help. As if the T&ifig (boald.fay cdl . 
^oor mUn pctiddnlhg* Why-, Go ro-my 'T^elftirelri { bkieigi* 
ten fafix^ order for tb«e; fo theLordto tb^ b^UtrvtiV 60 to % 
fonne> I bate ordained faim to give th^e grace, t baVe d^ttaiiicd 
bim to plead tby fmts,to role thy beart« locmr^Qer thy (iittiei^ 
and thyfemptaiionsil fent bim into ihe worta JTor thatv«ry 
ifhd atid piirpoflr, that be migbt be all toail botacheej ptiTpoted 
bis blood forthee,and bfs^ri^Moihe^iandhii A)ln<eis^ aisd tii^ 
ihterceffion,atl for tbe'e* I • ' - 

3. Hisfervkit y what be hath done in the behalf of a belie^ 
ver- > . • ' V ' . / - 

Give me leave in this a little^ and yoa ihall fteviHbaf r^fo^i 
W^baverfae^tiOtrttftttpOh Chnili' - ■ '> ■ * 

: Fiffl^tbcfugb he^wis e^uMwtth god, yet mdde httbiti^af pf -ny 
y0fmiMtUtfi and tool^jMmhim tki fo^mt^f ^fefvixki dttd wkti^adt 
fo t^k iikettefi^mi^hil 1,6,7 belaid a(ide his glory as it were 
aynd ftooped dowo infinitely below himfelf into our nature/to d6 
ftrficcfdruf.'' " .. t: r ... ..;. ; • .vor . .'v 

'^ Setcndly^h^hi^msd^ iM^ ih^ f^it'/iibedieiit thereto in ful. 
'fiiimgtttti%h^ou{n€b,)to<i^dt4m'themti4t^vfir0 mj^p^ thrLm^ 
rtbmit^n^gln r§ciiv9 the Mdtpihn iff{9ns/ji9i,^j^6Mt did in our 
*fita<^iaiid as oil forei!^,perfeaiy £iciB& tbe wbole laW in alt ic» 



4M^^<P40»r •iff4ifPf'^nt9Jeafb,jnfn$k0,4^Afh^f$b4<r^{ft^ Phil.?.' 
8. lu did {hcd his heart blood to make out peace, and $0 re<lQn« 
''cik4]&4incobi« Father f and have \^e not then feafon to truft 
biin^^nd to belecve that he will do us good? Why ; (ingle out a 
perlonwboprofefTccb nocericyuntonf»tWt he would lay oat 
• half bireftare to do Us good, we would repofe fome confidence 
onbim; bucif.w^J(newtbathedid fo heartily affcd us | that 
he would die for our good , O fay we, you may truft on hiin^ 
you need doc fear to go to hiiD , to requeft him for tbis^or that 
(oprcefie^ - Now then, Cbrift hath not nakedly prjofrffed , but 
i bth reafy ailed th^ ; be otfred in^o bond, aitt we|)e, (q facis^c 
j for P$^ he did'ib€fd bi» v?ry Uood, And offered op hip very life 
I and foul for the beleever / and yet wilt^hoc tboi^, C^Q' whopi 
he h^cb done and endured all. this) yet wile tbou n6c^ru(^ iq 
\ him for merit , for rigbteoufnefle , for grace, for Arength ^ ^ 

P 4. Hia dif^^fithn. Though a perfonw,ffc^Yeryi^ble£o d^^u^ - 

* good, yet i( behaced usy we ihould (,I cpi^fcfle ) Jb»ve ffnall 

encouragement to buiid our hope; upon Kim j |br two p^(bi\i 

are nqt to be crufled, vis^. ^he frofc^td tmrnj , 4n4 thcf^i/lff 

I /r/ffl^, ' But far^bc cbe thought of the/e things in us, toudiung 

JeAjs Cbrift > i^t is gracionOy an4' TovinglK aff^dcd toward^ 

beleever^. Efh. 5. ^. fV^l^tv Ifivji fu chr^ ^f^^V^ /«»^^ ♦* 

mpU batb givinh*m{tlff9r Hsd^uffsring^^fd ^f^crijife.kfi^adipr 

^[v$e€t fmillifig favowr. . Ephe(^ 3«ip* *9 l^^w ^ /a?^.« iff 

ChfJ/l ^hich fikffttb i^noTfUh^.tkat je migAlhffiileJmifh 4hlif 

I ftdntjfe ofG^d. Ya , />«/ I^mfclf dotb fHggc^ ^nff> ^ this 

i Jove ofChrift janio tijkD,.as the Gijgulir tgcou^d^ why he did by 

' faith live upon hm^G^^^iQjhi Ufk vhi(fl^ I nf^Jivf^ I Ji(u^^ bf 

tbefjiitk of $be^$n^0f G#^,i;A^ Mvf4 #»* 4f4 SWf bim^lfp pr 

Tndughl dare liottruft an enemy , yet \ dare to, tru!^f;vy 
fri^d..; c^oiigh J^wiU not depeQ(^,<Vi bfan(<y bplp , .yd oft, my 
f rieoil I wilJ : Why, a jrUnd Ui^$9 ^ Ml {mu^ -andt loijc is thJK 
principle of bounty and pf kiodiiiefi^e : Hech^t Wet f^ufh^yi 
do miM:b, beneficence a^ijd i^^d^t to he^p, chey grow in l9v;e 
as chebfaocbes in cheroot ,iu^ therefore Cbrift is x^^f to 
help, b<cauf/? .cafcecding in ^ovs. 1:9 bis . ojecRto PWf^? ^ 
' Apoftl? to. tbia v^ry xbing,ia:^npjiber\pja«^ . ff^br.ii}^ 'M 
' * • ' ' ' K k a ' .•; .V 




' m ctme htdlj tintt tht tkrtm «f gract, that wt ttmtth.dms me^cf^ 

Mnd fincHt grati to htlfinUm af need. "' • 

There is need in us oftntrcj, Cfor we finne diyly) and nttd 

m OS ofg,ace, (for we'«rc ftill weak J but in heaven there 

» a thrcHt tf grMtirhtti is mercy epongh , and grace ehcugh 
to help. • ' .; . - • ., . ." J . ?. 

Vtfj. tconfWTe there isfo/atthtbcbeleevrn^pttfooibutUni 
sffraid ro approach thert onto. 

A'«/, No, be not afraid, but cme Mly unto the tbrono offrace- 

faith the ApoAle. Tbereis a twofold boldnefle; 766;? is i 

fetdntffe of iguiratcf^ Of this ihe A'pollle fpeaks Hot; Theti 

R iioldnife if hofy iffiairet i of tKt he' (peiiks: Thus he'comei 

boldly i who prefects aH )iJ«nceds«id reaocftsfnthcNanie 

of JdusChriftVand'confidentlyrellts upootoim for Ibppry «nd 
sccepcantDe. • • r \*^ ^ 

0^;.But,mav<he foul repfy what cnconragemwt h^ve t c6 
rtffethisionfidehtaffiincrfs •:-*•••• ' • :- ^ 

' '^i' ?"^^' -^l^'* • ^"^'' '' 5. F'r Xt, ■ have not an hieh 
^rie/fifbteh camot h tottehed with the ftelini ofeurhfrmltur ■ 
-AMf he ftT<wW' fty ; -r bcfeech ybu but to remember what 
your Chrift 1$, «nd tb*n you may bt)Idly comcjrou zte fenfiMe- 
>wby;hc is much more fenfible df^Dor infiimities. he knows 
foor Wants, yea, be fetktbem; feels them, bow? tifere is » 
fieling fy ^ajofpa0m and cbange, fo indeed be does not fcef 
Aetn J ttTd there is »/fr% hj rpojr of tcmpafon ; fo befeeli 
them(that«) he ts tenderly fcnfible of them, he it verycom- 
paffionndy rtidy to belp theftt: • Ai a '^lother.flhe feels tlie 
5»°l*'r^^«* i ofbeitjof cUjathr; of hber^y, in her child", (he 
IS tnfijiftelv rrady to relieve? bin, ; fach a kinde of feclioe it 
there -m Chrtft JO h!$ nembm in their need : £roi come 
boWlytohim, crave of him» truft and rely oii him for 

•fSi?Mf^' Retailed a t««-«;^»/7^^fcPrf//?? wh« la meii 

-. -J,. „..„..,. ....-..,.» .wuRu^Fuii inn v»Da or CJDrKt It 
isamoft m»i/*r/«/'.r*/w4« »«ffm./^r and »ectff,iie,, aCcomM, 
f .'l^'i./"!!^'*^'''-? fr<^«if« or readtKcp to foroiv* the re. 

Ch.i7»^6ft-4v tallwe^ml^ §ffrith . 95^ 

Olq. Thoa trt crnly grievtd and faurabled for cbjr finoef, and 
yet darcft not to live by faith upon Cbrift , tbac he will get 
tbee the pardon-; 

: S9k Why O man ; Chrift ti a merciful kigh.Prit^ } Here am 
^ faith Cbrili' , Jain \tvy regdy .to ofGec op ibr vercue of ny 
blood for cbee. ' • 

SO)Uiou arc much diftreflfed about the want of grace, and the 
infoiency. of fin and Satan; why, faith Chrift, loe here I am, 
i am vet y willing, very ready to do thee good, to gtvetbee more 
•grace to conquer thy fins for tfaee^and Satan for chce ^ I am a 
^netcifol-bigb Pricft,my bowels aw troubled for thee, I love thee 
earneftly} I remember tbee fti II. 

" "i.His C9nj$tn8ifin MndnlMicn. I pray you confider of tbfSiHow . 
fiands ic'cwixt Chrift and a bcleever? what anion is there? what 
relation > bath Chrift ito reference unto him? or hath he none 
•unto Chriit Ihat he is afraid to lilveupon hi rof To truft^ coide- 
Ipend on bim for his foppiies. 

I. The neerneflc of thcic 

Two >htes, i ill! brM, r«ch ,^,. "^'^^^ ^^ 

_ to live by faith. 
Firfty thiYf is anetrreUtioH , 'cwixt Cbrift and a beleeveiu 
ree^i«ifliV#/6*3. 1 4m my Mo^eJii.y and, mj hUv$d is mine. 
Why; this is a neer relation indeed , a relation of mutual 
^propriety that Cbrift doth fiiy-of aBclcevor, Thou artmine^ 
a«4 the belecvtsrcan reciprocal/ affirm of Cinnft, thou arc 
mine ; A^ Adsm ii\i of his Wiit,,Gen. 7.23. Th^m art bane ef 
mj htme^ e^dpthof p(b^ that fame dotb the Apoftle appily 
b^kfrcro the Church ro hrift, Eph. 5. 50. we are- members 
of his -body 9. of his firfb , and of his boneS. Of all 
rational relationis, nonefoncare^fo dear^fo tender as that of 
.a man and his wifc^yec iniuch artiation doth Chrift and 'f be- 
leevrriftand. • 

Ag^ififheis ihtheai efbit hjf the Church t Epbcf. t.22, 
xhe whole Church, is bis f body; evcy Beleevet a m-m* 
bes, Chrift the Head. I fpa^e the citation 4>f' mavr, as* 
of the* tr^ee ^vA the truncbi^, At^foundutien uni At hUtd^ 

SfiCQCHsUy » t^ow this rcAafion is the gtoand.fOf '4^We\ , 


i dired reafon why wcihotAd itve upon Gbcift by^kb t 


Firft, doth not fpecial reUtion give jpecial iitb t Ira mao 

becomes ah hasband ,' hadi not the wife h^reapon a titletoxhe 
benefits andcomfoits of hiscftatepbis tichcs ^reforbergooi, 
and hishoufes are for her good, and his land .fonhcr goo^l^- 
It hoMs'juftfo here; faiih cipoufeib a man to Chrift, now 
Chriji id m'tne^^nd / am bu^ and then the ^Apoflle iflfers the 
title prefcntly, i C^.jai. 'j^^ things art j§urs^ Vcf.22. If^AI- 
ther Foul ,. •r Ap9llo, or Cffh^^ dr the tc^rtd ^ §f life, ^J^ati^ or 
thlitgi prefent^or things te^:eme,dliarejPiirs\ Ver. 33. Peritg, 
are Chrifis, afid Chrift is Gods. . ' t 

• Secondly, hnh not fpecial relation a fpec'$aiMig4tiettc Why, 
thon^ atnan be not bound bnc in a bond of charity to relieve 
and help a woman before he ia mirried-, yet when once'4»e f^ 
married, then by vercoeof that relation; there ties uponr him 
the bondofptaineand particul-af daty; be it bond ia hvekb 
'^ife 06 himfelfy Epb.'i^ii. and to nonrifb andcheri/bber^v.xg. 

Mark now howtheApoftle flutes our matter, even here coo; 
^Even OA the Lerdjhe Chftrth) as if Chrift were the very, pat- 
tern of fiii A7yf#ofthis chejhijbing^ and of this ndHrijhing^ oi th s 
fupplytng and helping. , 

Thirdly, h^tk^ not j^ecial relation a fieciaiaffiSiim} I will do 
much for my fer? aat ; I will do more for my cbilde, but ( will 
do moft of all for my wife t Why? becaufe fhc i^neerer then 
ill, (he is my feryfelfc: Chrift doth much far profeHed ene- 
mies ; he leaves not -hi mfeif without fome teftimbnies' of much 
kindnefle even to chem $ What ; will he do much for ftran« 
gers, much for enemies, and nothing ifor bcieevera, for his 
own members , for his own fpoufe? Will he heal the eare of 
one Who came CO takeaway his life, and will he not (think 
you) heate the he^t of him who hath accepted of him ante 
life ? would he praj for them that nailed his h^nds,and pierced 
bis heeirtXFatherfergiue them) Ani\fi\l he not do much more 
fof thee, who grieveftfor thy fins ,pri3teft him in thy judges 
ment, embraceft him with all thy heart , wouldeft ferve him 
With all tfty might? Forthee,whoarti^i^ ofhuione^ will he 
not przy for thee^ Pother forgive him ^ Ftther/jii^^/;r him. Father 
^f«»/«rf bffli, tztbtt fanSifie him » faithttftrettgtientnd fraftrv^ 
Aim. ^. i/A 


Sefti4^ to limth hfeoffimh. 255 

^6^JImiiivii4fk$L Tfat$ addes CO all the reft: BcMd be 
tstMi dmi R«v.. 3/18. M^f .oftm gAUMU in the fir4 , tliat thm 
HMfsj} h rivkf mnd ^^pbu£ rs}mint,$hi$t thm^miye/i btshkthed^ 
and aneint thim eyes ^ith tje-fMvi^ thst thoH msyefi fe§. Re?« 
^2^.17^ L#r htm that ssm th^rfi c^me^ /md i^hofofzer mU , let 
km tmh the \i^mers if life free!/. Heb.io.2ft. "Drd^ nierinfmi 

^B9€ this I have concfaed heretofore^ therefore I fpare co 
tflfift, propoBng oncly one thing ; chac the invitdttUno) Chrifi 
is not onely to fiiuh^ bat t^ the life ^f faith ; not only to ac-- 
cepttUte^ hgt toiefenimce aifo s, not only ro cake hif^ferftn^ 
bat to craft, and reft upon his merit ^jmA to ferve our. felves 
^f 4mfmlMfffe. As ifjCbrift.fliould fay amo. a bcleevei ^ I aoi 
cbifi«,aod all cbati have is thine; now I pray thee in all thy 
necefficiesy come unto me, Hve opoa my ftoci^^ draw from my 
foomame; .when guilt va upon thee> make ofe of my blo^ii 
vh^n wanc^ ace. apoo thee i mafceufe of ^/ treafurei when 
tn^ptatimtt ate^ tipon^ thee , '.iiiak« ufe of my fo^en 
iKfhen infirmities tre npofi tbeo , make ofe of my inteneffi^ 

7. Hii a(fmrMn€4s* What is that will you ky ? Why f this ic 
ja^ he doth aflare cbe bebevtr, that if be will, oiake oie* 
of hhn, be will nocfaile biiQ , bat will be'.effeAiial tnnto 

See a placiBOC two for this.. AfM^i it;.^, Whit tlfinp fe^ 
tver jf defire when je pray, tef^Hfe that je receive them ^ and fg' 
^9i have thgmm' Joh i<{^ i^^tFhat foe^i at ft /ball, as l{in'mj Name^ . 
4bat mU. i do^ tha%\ j^nr , Father may he glcfr^ed jm jhe 

-: There be foure things ^y wbicb we may be perftraded: 
that Gbrift wtlUo us good, if cbac we will live upon him by 


Firft^ h» exfrafe /Mfasi/lf, which yoafee in that place alledg* • 
«d^ fn^Ji/i 1 3- tffhatfeeverye asl^^in fey Name^ that' } vfii do : 
Obferve it well he faicb not, , a«k one particular onely » bat 
^batfeewr je ask^immj N^ma, be it mercy, or beitfuftificati^^ 
«}ii> Jorbei& holtoefTeAc again / I.will^it^^ as if be (hoold 
Ay ,iye ihall vAoi^ need to trouble your ieives ; and. do noc yoa < 
ietr t>y rcsf^aofyettimwovibinefie iXwiLt cake.theiaaafctec 


- - -^1 

opOD iwy ifclf, I will fee uioiic: now brctbrtn, wbcnTictb|C 
can help likb,I wUlbclp;*wbcnbethftUatfiki ali^bings^ro^ 
niifcfth us thut be will daany tbiog forn$,havc weaotcautc to 

craft? ." .•...". 

Secondly, AiV /iP4/«>^ i?/ ifc^ frmifesx Tbe promifct (yoa 

kB<m)tlo plentifully undertake all the Ja^iuidc.x>F the <oukt 

eftateiand oi the bodies too: There is mircy lQX.\r4inf griffin 

ons^ frUi for jf«/«/»^i^^ «w»/i>'^ ^^ ''^^' i P^' f^^^ trmkU , 
firengfh (otwakj^ffe, vifiary for 4/)r<i«/i, ^f. All wbicb pra* 
mifesChfift baih:fealcd and ratified by his blood , and there- 
fore fiis blood is ftiled the iUod ef tkcCcv^nant.^ Sec BiL ?• 
1 5, 17. ig. 20. The piincipal rcafonnirbcrcof iso to fettle the 
hearts of beleevers , and to encourage their fouls to liwup« 
on himforthe performances of tbem^ they being 4if» kirns 
7>4 4i»<i ft//*i^», 2Cor. 1 . 2 a* 

,3, His aSirtai imfttrutionoi a)l that good.wbich now^we 

do enjoy. Why O Chriftiaa, art<boti afraid: to live upon 

* thy Saviour for more good? who was it tb^itsprocared unto thee 

tbat fame heavenly* condiciQn wbtcb.nowthoa.dio&ft «D|oy ? 

baftibou any relation to God as thy God > Cbrift did procure 

it: Isany one finne (ubdoed ? Chrift hatbdone tc : Is anyone 

(inne got off and pardoned ? Cbrifldidprbcurett ; Is there a- 

ny melttdg tticbybreaft, anybacioed of comuptien, anydenccs 

of grace ^ any endcavoiir, any Hrcngth? Cbrift wroi^fat 

them , Tboa doeft feek thjem , but Cbrift did*, work 

rhem. ♦ ^ 

Now this i€ to be leacned|ibat what fpecia] thing Cbrift batib 
4one, tba( is a pledge and an aflurance that Cbrift ii wiJHng td 
do more t Every gracious fruit and work points us to him the 
foontaine and caufe upon m/hom we are tottuft , no^only for 
the entrance, but alio for the ptogrefte and complearmeoc of 
our fpirituai cftate. ^ 
• 4. Hii ftrfonal dfndti^ni He balk given himftlfi Qhro 

:tbee, and will he. not do other things for thee iwliicb ft 

5« hii cfices : All of them call uponus to live upoo Cbrift 
iiy faith. Towhatend'was'he Priefif was it toracUficfor 
himfelf / He needed not to fatisfie for his own finoes*who was 
iwuhooc all finne : . Nor doth be make his own peace , whom 

• tie 

CI>.i7.Seft.4r to live the l^€ of faith. 357 

the father did, and doth ever lof e : Verily bit futsfadiODe 
were for craofgrefibrs^ and if cbere be any fcope and iftceocian 
of the vertaet of chat facisfidfon, aflbredly chey look dired* 
ly upon penitemiall beleevers .• folikenvre \m,itUfretfim (which 
is aDocber part of cbat office;) why } \% it,chink yoo, ior bimfelf } 
nay. in. that be is a Mediator, and a Media,tor is an Agent 
'cwixt two perfons, be bach no wants to b^fupplied » he needs 
noito iogratiarebimfeilrairarediy breth*Q, ke tvtr lives u 
m4kg int^ceftoHfQT m , for us, faith the Scripture, and He ever 
lives to do chat work ; He is contiimaily ofiferiogand pttfent* 
ing the efficacy of his merit, which , as a fweet incenfe* per* 
fames our continual Sacrifices, fo making them acc^pca- 

The like may be faid of bis Pr^fkareal and Kingly efficfs: 
be.was invefted with ihem as our Medi4f^^ and therefore for. 
ourgood« ^ - 

Nowfay.what abiafphemousabfordicy were it to conceive, ^ 
of Jefus Cbrift as of an /lii^/^wbicb bach #/#/, ^ivi ffis ii#f ;which - 
hzibeAres.hmhi0Usngt\ which bath htmist ^9$t haniles fmt% 
which hz^f€€f^kmw4dkfnot. That he fliouki he a Prieflto 
•fferfarfintM^ and yetwewiir noftruft upon him for the par- 
don oBthe leaft; tbatheftionld Uveto ma^e inter ctjjicn^ and 
yet we wiU not deliver any one reqaeft into his hands, or re- 
lie pn him to dbtatne us any one good thing which we need 
or crave ; That he \$%Kingf able to fabdue all his enemies ; 
a Prophet JsiA abl|e to teach any mana heart} but we will not cre- 
dit oar fouls upon bim^ we will not repofe the vidories of 
ourcorropcions opoa his na^bty arme» nor the reforming and 
beautifying of oar fpirics upon bisHngular wifdom and hoii- 
jh:0c. Wby^ whatdidft thou think or mean, whcnthoudidft 
accept ofbimtobethy Mediator? didft thou conjedure that 
if Micctbou gayeft thy confent totakebim, that never after 
cboo (boaldftaec(fhim?orifro3 wouldeft iievcr make ufe of 
hioi ? Well/no more \ what the Apoftie faid in another cafe ^ 
that I fay to thisj if weWillnot/n^#^/4Jr^oponChrift,wedo 
wbac f n us lies mikf veid tke K^iimptien efChri^^ tkt intertejften 
0fChrifittht helimf^ efCbrifl^iht gUrftnd pvper of tW the s^irri 

^ LI 9-ff 

95 B ArgumttttsHftrfrfAds OLij.^cdt.^ 

9* IfaU this* wili vtQ% oiov^ui to live by faub in Chrtff^, 
( thic is ) to cruft upoo him for the bdp and Aipply of pur Ipi- 
ritiul cfl:ac«; chen take^aeduog niare, thereis an »i^j^^i/>/jf 
tf/ Inf flies fo* thy f^nl ^ny oftAn wAy ; j^o aod Cbiak, and ad any 
ocher courfe co do cby foul good , befide^ chf8»an4 ic (hall be 
fftjiclcffci after rnaay ^le^rsioduftry ; as tboa an^ fa ftill (hale 
choubc ' 

Olfj. Thou wile fay, I will never leave compUining of this Qi<- 
ture till ic be bettered. 

«$*«/, Thy nature is not bettered by complaint, bucbygfice^ 
and tbac is in Chrift, and never faad^tillwecantnift. 

Oijeil.Thow wile fay, I !vill never leave grteving^, nor piay. 
ing,not hearing, nor reading, nor fafliing, nor conferringi 

S^L 'Tis trae> thefe arc meanes^^bnt where is the rii#/>^ 
Wbatif amanfliould(ay, Iwillftay here all my life at theft 
conduit pipes, but I wH[ have watex» whiles in the ureanc 
, time the fountaine yields not forth. I confeiTe the Cbriftiaa 
muft apply himfcif to the Ordinances^ but then it h Qiriil 
who fends forth the help, tnd then do the Ordinances deKver 
us our helps from Cbrift, not preCentljr when one hears, but 
when e£feAually they have enabled us to beleeve. If thou 
canft heare and beleeve , pray and beJeeve , mourne and 
beleeve , fad and beleeve, &c. Then good (hail come unto 
thy foul. 

Draw a thoofand bonds , yet if they be none of them fealed^ 
nothing is yet legally and forcibly made over and conveyed: 
many prayers availe little or nothing till they are feaK 
ed with fattb , and now God will acknowledge out de4 
mands as autbenttck, andChrift will deliver untossonr bearta 

I had thought to htythzndledthtopfcfifi/.pffhilif4 0ffiilti^ 
with theivUgf9ۤ pf^itrHi living tyfaifh^ andalfo the k^^mel 
which mjght aifift us to the life of faith : But I recal mf 
k\f, I may not expatiate fo f^rre » fufficient hath bec»coiKh« 
cd for this Ufe , perhaps tbe fubjeft may be more amply rt«a^ 
tifed, if ever I Ihould come to fet down before that theame iifi 
reftly and intentionally: I therefore proceed to another^ 


^ ^ , , _ V ^ 

Ch.i8. The mprowmetit tffaiibyd^^ a^o 


Tj&tf improvement of fM to a fkU 


Will yet advance on to one Ufe more; Since 
fmth in th L^ri Jefm Cbrifi is thi enfy Way- 
to h faveJ; therefore not only to labour for 
chat faith, but to eiak that faith ^ my meaning 
is to improve this faith alfo» yet rarther to 
[7?rf«£/A and comfort. 

Ehvines obferveadoubieaftoffaicb« 
One of adberence, by which ic cleaves nnco Cbrtft » and reKei 
upon htm alone for rigbteoaibeflei pardon of fiff^ grace ant 
ialvf tion« 

Another is of ^t/iWf»r>, by which ir deates aneo the 
fottie its incereft in C(|ir»fi, and bis righceoafnefTd and me- 

fits. ' ' ..^ ' 

In the former, the foal renooncerti aH other comer ftbnts, 
ail other rocks 6l falvitioci ; and trufh only upon tbe Name of ^ 
Jefos Chrift , accepts of him as i be onfy Lord, Md reiies^ on faim^ 
as rheooiy Savroor, caftifigor rpliing- its heavenly 'and. eccrnal/ 
fifecfel iimhis.bk(fed ftrmesi ' ' ' * 5 

In the latrer, the foul feels irfdf reciprocally embraced by 
Chriftj Ihave.ifdrip^4f*a» wArw^ i:^i^$,ff4htfi\ih[Jim 

tiy ting. .■-' ■/• '' '• • ■•' ^ - • ^'^.1 

' ih^ytretjtdolikmtoihe mtj SdvU^t i Mdrk^^fki^tMmikfi 

ftt^dtiott; Eotf->r^>irif/««^^aiii<b^fiii*att«d»mti »# •/^•wfc 

Nosv to this part eflFaieh dordefireto' mom thefea^^fa! 
ita<J>eleevef^ w*. rrot only t^ appeeHcnii Cbrtft,4>iit to kooar' 
bimfeif toh MfprtbenJMif^fimi not oaly CO Msaie^ bat lo' 
k^Wbimwhom kohMtbhlm^i: TaHfethas ht-hf faUk w 

L 1 a . ^« 

^6q the huproiftment vffiath > Ch.iB.Se^.i 

0n affuTMncf , that C^ifi » mj Ctrifi •, w; ReJiemer Hvith , irit 
j4ve himfelf forme; Mj Lord^ attd mj God , that he il my 

For the better fercling and csciting of you in this ptrdcotar, 
I will briefly touch at thele things. 

i.WhatiheaflTurance of'faithis. " 

«. It may be had. • , ' ^ 

3.Ii(hoQld behad. ^ ' './ 

4. The Arguments to ftir.us up* to labour for it (that is) 
CO know Our riches , and to' know our pofTeflions* 
5«.The means to get it. 



Soh VV It is a viHariom cohcIm/Iom ^gamjt th'ftrtwgtb 
§f doutu^yolHubj $Ih mimde pf sieioeving ptrfon i afeertoiffed 
mnd firfwadid^ and Uf$n good gruMfdfottlod , ooneornimg, big ftr* 
fowU imurtji in CMjl dmd Us hmfiu. 
< For the better opening of;thii defaiption, btpfeaied toob-» 
fcrve tbefe fQbfe<J[ncnt propofitions. 

X. Tbit the 4/ivr«»r# ^fMth^ it is thtcowlmfiom of ^0vm* 
goliciii fyBogifihoi The ryllogifflie if (his, fTbofoovor topcmti 
md hoUo^t m Cbr^fi, Ckrift ^itb bid bonefiu sro if/, and be is 
Chrifla ; hot / do truly rtfom 4md bolavo in' C^fi^ 
Hierefore Cbrifi wbA bit btnefts aro miwo^ smd i mm 
^ III tbti Syilogifiiiecberf ire three prop6(itioiii. 

The firft is, • Propofition of moft iDfallible certainty , it 
6cine eipreflyibe Toice of JefcsChrift bimfelf, and of ittbe 
ttunde hath no donbc» but Mly affentt unto it as a priocipk of 
Dtvine Cimb, vpc» Jb^i bo tobo rofonn ^Moovos itt psn^y is 
bis^ saUbo is Cbriffs* And' of this the oiinde of a belecver n>ay 
be abondantly perfwaded withoot qneftionings , and donbra , 
for umacb Sis it is a part of the Word ofGodito whofe abfo- 
lite imtb it doch pleodfiiily 6ibforib,e. 


- — ' ' • " ' I 1 1 . I ■ ■ 

ChiiS^Se&^i. to: a frll ^ufam». . a^r 

The fecbnd ^ t propoficioii , carrying wkb ic cbe dired ift 
of f^idi, in which ctKbelecving. fool ax>cb accept of Cbrtft, 
or receive bim, and troft. npon him « by vercae of which there 
arifctbamoftrealandtrae union 'cwiic Chrift and the belee- 

. The third and the laft, which it the conclafion or inference 
drawn from both the former, comprehends in it the ffrmalaf- 
fitrsmce 9f d Mttving hemrt^ that therefore Chrift is mine and 
I am his* 

That he who beleeves in Cbrift^ath Ghrift, and (hail be fa-* 
Tcd; this is not yttthat ftttje3ivi nfjnrmct ofjufiifjing fahb^fdr 
as mtrch as many an hypocrite may beieeve that cnitb i 9nd yec 
kaye no perfonaiintereil in Chrift. ' 

Againe« that I dobelceve in Chrift, neither is^ this #]/>«/#• 
^j i^iiranc^t for asmacb as to beleevets one thing, and to 
ht aflorA is another thing ; many a* good heart may fucept 
of Chrift upon sMhis termes , and articles of peace and life, 
and may caft aadrftpofe ti feif onbimas the only, rock and 
hope pf the; foul, and y^t it may be fo itrre from sKTaraace, 
(even a^ that time when it dotb fo earneftty deave nmo Chrift) 
abac inftead of affiirance , it may be both toffed and* 
prevailed npon by doobtings , fnfpitions ,and feafes,coQ€cra 
tng iu partieolai aod^ perfoiial prop^ty in Cbctft atid ia " 
merici, J . 

But the iaft oC the ps^pofltibna ^ tmm ChriBi^ Mi CkH 
i0 flPMM^ this is f^m0i sjfmmc^: for chit coactadei ^he dif«- 
ppte of the hearty and bath in it particiihr aod:^eriboale^ 

2. It is a vHiwkm fnclnpm agaioft Ae fiNMgtb§f sUmkh^- 
img ; yoo know that in the minda of matt ^ there are three kifidlf^ 
oi worl»ng abo9t an objcA compfebendiiig goodaeflt and' 
tmcfk • ' • "*' 

^le they call fenw^mj ngmfng^ Mtid pinmpimj Hfftmmgii 

in which the miode doth .yeild plainly ^ or elfe refufetb 

to rQbfccibe> and gram the matter propofed to be true and 

good« *{ ' ,' ' 

Anothtr tbey caU dai»^/ii»j;/»wbich are tha^fvermg aft» of 
or theminde, wherein it do(h not^abfolutely gnntordeny^ it 
i|pthnoiabfoIuccIy cQn^ludei, chat fa ic is^ ^nte abfoluteiy, 

LI3 that." 


a6i . 'iheuitfmvml$m«ffiuih Ch.r8,Sea;f 

tba: fo it U not ;. fret lathct cMliqci ^ for wtot of 
iurriicr evidence \m cfee foul) cbtch ii not (b, cbeoibtHcte 

Tbe third (hey ctU »Jdeftcc oc afliirtace, which i> fiicba 
work of the miadt, wherein, againft all doubtingt and fofpici* 
onf,the minde feei clearly the thing co befo, <h noctobefoj 
And chut it it here in the aiTurance of faith, ic baih fucb a tfgbc^ 
^e minde hath that it is able to rife beyond, va/i againft doobt« 
ings, an J to convince the foul againft all fufpitioos^thfcCbrift 
indeed ta mioc, and I am bis. 

Whertybyche waj^ ohferve ehuaiMcb} chat aflbrance derti 
prerttpfx>fe foflK doDbttf^, for if tbcoiiQd of a bthcvep had iioe 
doubciogs about its perfonall iotercli;^ itdosldaof wttl befaid 
to be now afluied* Dgobrioga - did verilf , and do^ and iMy 
work in a believing foalf yea, but am I fnrrthat Cbiifya mine 
is it ccrcain that my Cat aic pacdoni^dH cruA they are, bat I fear 
thevarenot. .'•.;.' -.5 

. Now affixrance Moaet kod confusra didfe workings, en^ 
clears all the dnbting argumencs ; : andfc eooinnceth t be 
Viinde, that of a truth Qufifttsouoe, md; my fins are jpardooJ 

./Therr^re two degrees oF4<Hibtiags». 
. One eenGfts in the ymftiptit^ '^ pttr iiUemiitg fr^frif^ 
tiejf isChriftmine, isbisrighceoufncflfe nline,&:c? •' '^ 
.Another exceeds thia^aDld canlifts in JmMm;whM f hi (bill it 

fiipprefthy^theiJoeogthofthefedottbrings, to (idewicb it.and 

ftjUltohai^/iniufpsnfe^ I { 

Now this latter degree '( efpecially ) is aflbrance oppofltc' ntt-' 
tuioinn^y^itc^qurfliourdoiibtnigs, anfwerr oor argoirkenrs ^ 
ckarta^'tf aocotherpiii .againft the Amy fufpitionr whi&h^ 
did arifir ^ that Chi tft doth indeed owne it , char- he h* 
the Saviour thereof, and therefore I call it a vidoriotts concte* 

J. ^j/«fa«rri/f#^A^iris an ajcsrf^mg ^ ptrftv^ihi * 
and chat is propeaand in&psrable front a wrance; therefore H' 
ic fo ezprefTed in Ka». 8. j 8. ; iiw ptrfw^diA tkm neither 7>m») 
^*«r Ufr,H0r wyfwgeii, not Primeifahtiet, n^rP^wtrt^ ttar ttihtgrpml 

Ch;iS.Sea.i. io^fkUafjkrmet, 

uit^Glnr^ U(&s $ur Uri. Yai|.ind \i is csprefledJ^y « word oi 

pfrf09^C€rt4insf,2 Tim. I » 13./ kf^^ whom I have MUtftii 
la toowkdge cberc i^ «iway€i m ccrtaiiicy, {^x chuc h ow of the 
rDiitiicdiffercnces'»vixtitMdiO|iitli6aiChaetbcoo6 kaves che 
mitide Qocecuin and waveriog, and the other dcteoiijiiiaces ibe 
mrnde with ccrcainty, and infallibilicy. 

Wbilestb«mindcremaia«if like » paire of indifferent icalcf, 
wbscb trend this way and (hai way; or like a boat in the riveri 
now floating upland then finking down; <)0W reeling to tbiV 
fide, by and by to that fidf; it cannot be fald to be affuritd* per* 
bs^ Cbhft. is minei perhapij am hii | (his is a plaiAft uncecttih* 
ty, ifor.che ^indc is not perfwad^d* Bue io the a^urance of. 
faith, the mtnde is tike a fcale that weighs down,it is perfwaded, 
andafcertained, there is a prevalent evidence of the things. 
()o€ only i» abfBlnte ttarms^ that Che tft bislong» to a believer ^ 
\y^l\nrt^ixiviUarm€s^ihttC3^l\(k^hc\^l^^% tp tn^.be gave bjoir 
felf for fne« «nd be i« my redeemer^ and this pisticpiar^ or perfo^ 
nal petfwtfion is a/f urance. . 

1^. Afh^ranct it :pat all kivdf^ of porfmi^^ op afeer^ 
laioifif, tbete are two kindet of siTaraoee or perfwafion 
ef the miade tonching a^ mans perfooall intereft in 

One is lmfgifh»p and ioluUng : for a^ the heart of a man 
iMy deceive it felf about the babit of faith, ( oeany other grace); 
fo it may delude bim about the adt^ and degrees of the Aime ; 
dotb th«/irne believer believe iaCbnfi? fo tbinki the Hyp<kfite^. 
tbai be doih coo : Hath tbe Qrue believer a perfwaiion of bis 
pecfonall propriety in Cbrifl, whicbtlesres the minde of doabu 
fag? fo bath tbe Hypocrite (o0ia laofi exalted confidence ^k 
fioofaUt^ that would nevfr bend, nor bow by doubtings* 
Ic maybe with him as with a poore man in a dresme;, 
* );tffaat «be rich man batb by propriety^ and io pofieHion,* 
.Li> that fame thing may tbe pooreft man 4)aye jo a dream^^ 
iii§fancyi and imagination* ^ • 

\fiut then a&k tbe Hypocrite»)fety what grojui4sr|irt tboii tbut^ 

c«N)fi4cmly perlwade^;^ what did eneUnetbyiniod bere(0> 

p^batpc4miftbaft(bQu lotfnd that Q»^ift is, |nd w^l be^lMs^ 

^oio heart was never bo|nt>le,d foe (}p,.wMf bearfi^diU retftiGa^ 

^j,lowc of i3p?/fcloWy,af: tbciMn^wlio^rbfijiaft i(^0iaflde4 


96a 'thhfimimittnt^ faith Ch.i8.Seft.i 

bow Im tdm mtlMi th t^nUkig ga^mtHi , hi u \gw^ 

Tiffi^tC Ciieb Sdlmmm Prov. 14. ttf. ) rdgtth dnd it cm^ 
Jiept^ aM fo, • the* prefompcaoat ^mn » He iinnccb , 
and yet is perfWadedlft watkcth in his linnes, a»d yec ta aflo- 


\ pray you remember tliit cbe aflfurance of fai^h is^no fuch ab« 
fohite and boyltf oos iecling of the tninde, tbac Chrift is mine 
howei^r, choQgb I be^neyer f^tga^iraoc and wicked^and tbQi^ 
I' live never fo wrecchedly aod profanely; yec Cbrift is mine, and 
God \% mjr roercifoH Faichcr, and my ilnaes are pardoned ; 
Onoj c^i^Hf aDM^^/M/afliirancei ids no BvMffftHeal ^fftX'- 


* Another is gritm4M,sndiiPintljrat$oHMl,Md it aiwayes fot« 
lowes found repentance and fahb : That aiTurance which goes 
before cbefe^is falfe^ abfolucely I am bound co repent and co be* 
lieve,buClcarinocbeaflbred,bactn a conditionall order: Iff 
(hoal4 be afluf ed rbat Chrift were mioebefpre, before I did be- 
Hevt,tbfi were a tie .' foraftnucb as Cbrift is not mine, luKill I 
do byfaicb accept of bim, and if I flionid be aflhred that my^m 
M ere pardoned beforel did repeoc»I did ia^his deloda mine own 
beiirtjforafmocb as finis not pardoned, unteffe it be repented 
of. No, bttt I muft repent of mv' fins^ I muft Accept iof jefna 
Cbrift offered anro ma in the Goipel, to be my Lord and Savi* 
cor, and now I labour co be afluied, now I come to be perfira- 
ded.'laving fnbfcribed to aH the propoOtiona, and artidca of 
the Go^i, that now Chrift is mine, and I do by the Word coo- 
ViQce my fopl that fo it moll be. For thus I argue with my foaU 
wbofoever repenes^aad believes,aod endeavors to i^alk iflCbrift, 
aflhredly Chrift isbis, aod be is Chrifts; bat I do tbis,£/]^0,Cbrift 
is mine* 

i cannot make lb (hot t a cut as the preTumptuoiis pedbfl dpcb, * 
Cbrift died for finni^ts, therefore for me; God is merciful \ there* 
fore my ftos are pardoned without any more ado. O no. there 
is an orderly progrefle in tnie afliiraoce* Ic dotb not ( fdlimm 
pic§r$ ) ftride oiFer to extreames; As tf a man Ifaoold fee a Leafi: 

' drawn, and'prefently. concludes the boufes are mine) the lands 
are mine; No,imtbe mnft hear, and noderftandi and weig|i 

' ibfiig9,and fiiUctthr» and M to the conditions, and riita he 


H i 1 

Cb. I B.ScStt 2i to a fnU ajforofice. 

may ftfelymd boldly fiytbtc tbeyare his. So tnaft the fout 
beMrkinUfk0tinar^the Goffet^ underhand both the precious 
9£Fer, aadrfae pecoliar condifioos of Cbnft; then he muft coD/enc 
Qnro chemiand accept of Cbrift to &e Lord and Saviour, and' re^ 
folvecoforfake every (in, and to yield up his heart and life to 
the obedience of Cbrift.and earneft!y fa^th^ L^tihyhh 

Sptris^Jtoperfwadg bim of hii f^trtiemUr inter fft in {brift^sind Uo\ 
mf fiedfafilj^ sn4i»^0 9fon th^ Lard in fhe$tfg0fihe oriinsnat; 

Sd Other confecrared Aetncs ; Thus is the aflRirancc of 
itb wroogbt in rhefoQ4i and upon thefe grounds doth it fettle 
the miodl 

%. Laftly, jtffmrsncf offditk ( concerning which we fpeakc ) 
mnn,nstniozfetf§nt^ltviden€0 •fhisfMrtk^i^rintfrffti 

There is yoo know a double evidence. -^ 

One is rest^ and itfpeds the thing» or o\>]tSt to be be- 

Another is ^/tfiM^and refpeds t)«e ftateof him who doth be- 
lieve j 

Now aflurance of faith, confids in the determining of the 
iiiinde,- about the particular goodneflfe of that thing, which it 
iflentsuntointbegencrafis mod true, vik^ That Jefus Chrtft 
if my Lord, and my God, that be is falvation for mc; it opens 
the eyes as it were to fee, what Chrift is to me,and wbtt he hath 
done for me, and what he wilt do to me. i 

And thus briefly have you had a (bort expl cation of the na^ 
sure of this alTurance: a moftheaveoly thing it is, and only be- 
lievers have ir,thoogb all reach not yet unto it} I now proceed 
CO another enquiry. 




. mki 

r ir • 

* : • 


^r/J. 2. \ 7 \ 7 Hithir fmch m ajfrnrancf tf faith may hi 

V V h4d> 

. S9L The Papifti tvill not bear of it by any tDtini$^ ( fome of 

tliem ) unleflTe in an extraordinary way x They conceive that 

faith is notable toraifa the ooiidde beyond a moral hope, and 

Mm conjcdure, 

7hemprt!V€muttaffittth Gb.i8.8ea.» 

ionje&tire, Md may lewd aod koy PiMeftMtt fliake hndf . 
wiib tbemmtttat opmbo^ Buc I vtitt cleare kunc^^fM^tMr^ 

dtre ROC fay cb^^vcrybdlievtri/^/4£F^iiiaflttfc4 yeibe da^be 
dffimd oChb pifltailtr iateceft ; and ibis liriU eftdeacecv 

rbat faith docb noi deftisoy, buc dwace ebc sodcfftuiding^ and 
cbac (ameaiacrueh^lorif doth new eem^ the ooderflaiidiiig^ 
Md tbe will, buc MC ovei(br<»w (falcrc ftMamubl nataaersnd m- 
bilicies. Now chis ii undeniable, chac cbej^owerof reftciionis 
McaraJt ca cbr iMkkrftaiiding s It ia facW a f%cr^Xvf wbith ik able 
CO iMkupcNaiisowD adtnga^andk^ own Aatr; ye»^«id ^- 
fwdfhnlfj wdjrf certMntj^ che underftanditig ifr ta^pnble ofici 
forafmach as ic is by boowledgiet m4 f9»k^ aod exfevience 
made moil nffttredfjr ceacakx, about HHiiiy objcd^and conchifi* 

Now becanfe faithf dock not defiiof ^ bot devtte 
cbe minde , ic may by faicb come co a perfwalion and reiezi-' 

2« Afiiae, to orge ihri^i^( at yet ) iora Mtioufr wiy; Fd$h 

mnii^4mAijfi$^9k^tk$rkytof0fk0r^^ vpjasit wm 

eevcaincjr otbiscoDeliifiona | Tbe mMea perfimiion depeodt* 
ing nacorally upon ftroAf evidence aild che p#wer of «i|^- 

Now failbcan brifig as ftreng nrgnmctcs co coatinee and pcv- 
iRMKie tbe minde : fot ka ac gnmems depend upon twai ftrong 
cefti monies. One of the mfatU^h Wwi pfG^d, thn ochar on thci 

• 3«. God would not fr^mif^ thdt u sUihv^r J» UiU Uff^ wkkb 
isimpoffithfartbeiiHivinuriffimfpi Forafmocb at promtfi» 
are of things as fncnreyCheyrare cheondercaking of good chtngs^ 
which (ball come to pafle, and be performed, now e?ery fatore 
thing is a poffible thing, that which (bail be,we may confi^nc- 
ly affirme of ic chat it may b<^ Buc chis perfonal evidence or af» 
ittrance, kis^ ihtng whieb God hath pfooufed, MKik^ 34^ 30^ 
Tht^fikoMhuw^Mfiltbt Lmtdthiir G^d^m^ wkk^bim, 0f$d ti^ 
alwjf, niMiila Im^f #/ /fiml 4M mf-f^^fk^ Haf« ^tft. i wiH^k^^ 

Cii.iS.Sea.^. to aJkU 4^mtee. ^ 3^7 

rr#ilr dm mmp m$ fmr nfir^ ps , / wit^ &e. Vcrfe 13. V 


4. I Tpare to adde the ftnngib rf tin iMm Spirit in in 
refitQions 0m thi fufU , as alfo Dhat ftrfWafiv0 vtrtttg 
in a remmii ^anfiimci • and the muiy €Mpirii$§cfs in mMny Cini* 
fiimfs V9ho Iwfe atj:aiaed«ott> tbis aifoiaace $ aU whididodi 
clearly evidcoce thaticiia thing poffifate : That wkich cbe Spi« 
ticiiaUetofbroe in a bekevkigiaQl; that ifliich aiapy abdee- 
i^ng foul hath ttuincd onto ; tbac faoe is a poffibic diiog/ 

■»■ H I 

sect; nr, 

V V mnei0ffiatU 

SA. I win prranire oacly a thing ortwo. 
One is ^ ^taxftm imks ^anartk Mumn 0t nB times ^ tad issmr- 
Sdtih^ m to repent and to belecre. 

Other duties concern feme nieA>and thofe in an ^dir and 
meMatffyt As to he alTiMd of a^ mans ^parctctrisr indeed in 
Cbrift^itisnoc an ifflaie<Bate doty, icdoth not concern a nan 
meerlir^as an aUbkioe (inner .- for a^an wlio is anconveeted and 
yet dhbeleeving is not bonnd to be perfwaded chat he k 
Chrifls,and Cbriftk his, unleflewe WtH ity,i!bat he is boand to 
be perfwaded oft lie; 4*^, bat bearaftfirftfie abeieevcr, ha 
iBtift accept of )ltft» Ghrift iipdii ^lis-DwVi t«mes, and b^ 
ing t beleever , I fay ^ he is boand to labour for particrtliS 
aflorance : Not to let the real infeNft' of <!:hrfft ih Mm , 
and of bisfMdtii Chrift, co iiang hoaemg andia difputCt ^ 
bot to dectsmine them by particiilar and perfonal avi- * 


Agthie, pMnffe this^ it is onelhiogto fpecdWs faitftfi whita^ 
very bdee^erliadi, and it is aoather tbiAg to '^eak ytt ;Vt{ 
what every btikever 4borfd 4iava «- Itis tme, tbac e^Cryi^ae 

M in a who 


ft^a ^ The itf^rovtmtttt (ffmtb r Ckih.Scdt.^ 

who hath Chcift » ctonot ^f ycc affpted, and fay, chatCbrift ii 
nitt^c, hut then, as Chrift it realiy bis (as ca g^toly Jbe is tbinc, ai 
thy hu&binc i . thy husbind) \o the Chriftian is obliged coaiTore 
bi^ bean I hereof. '. - 

Which I (hall caniy€lear1>y Argument. 

I. Wcarc bound to Jr^w nen uttic g$d in the fmB dffmrmtci 
0^ faiths Heb. to 92. Which is» as I concciirc, in a (clcare perfwa* 
(lontbac w< (bail not faile. bac enjoy* tht good which he 
promitrch; now tbiscatmotbe^ vnlelTc a man bcaflfuredand 
^rfwaded tbac Cod is his God, and Chrift is his Cbnft : for 
as much as fitfwsfion of uttiience doth always arife from a prefop* 
pQkdperftvaSonrfperfondl Mni mutmsl inttnfi^l cannot by faith 
be pcrfwadyrhif God wii give fucb a good tbingfOr foch^unlefs 
I amfirftperfwadedfthatheis my God , that God is my God, 
or Chrift is my Chrift; |cis a fundamental perfwafioni upon 
which sil others are builtv for* this give^ life and fertleroenc 
to my doubting foul ; I rrany times do,ubt, bur (hall I have this 
tJiiQg which I aslc^yei , (ayes the beJeeving heart f bat bow are 
you afTuredof it? I reply , becaufeGodis^my Godi he hath 
given himfelf unto mej €pg9 he wjH give ihis >ibut how.krK>w 
you that God is your God ? Upon good ground ; why ; faith 
the beleeviRg foul , of that I am abundantly perfwadedjl doubt 
it not^ hcreopon the foul raifcth it felf to that other aflurancc, 
of aceff^oMCf anddudienff , why; then f will not doubt of thiSp 
I will be confi^nc thac then the . Lord tmli beare , for 
be is my Gpd i . aond 'J^svid goes chis way . very o^ 
ten. . • 

2« We are bound (all our dayes^ u givi Goi thunks f^ 
hit grnaffim^cleu n^lthit^ tbtt tbe beftowiqg of Chrtfi 
upon the /oplt is as ;gi^aa ,n flKfcy as avu poore .iinoera. 

O*;.ltisfo,buttwh»t<%f *ff A c. v 

Sft. But we cannot give God^ hearty thanks Vvliilea wt are 
doubtful of our particolar intereftin.Cbrift.; Oio'A thou go 
untotbeLord^andiayPOLord, IblelTe thee from my fqi^l^ion 
att-tbensCrcies': vtkkh tho» baft <:ooferrcd' on iwh; beak)) I 
(lave , ^nd J know it , for which I do thank thee: | ricbei^ 1* 
bav^, aodfrietids^nodtbiil know, too, and /or them lth«o(t> 



Cha8.SQd4. to a full ajfurame. ^ adp 

cbee too ; I ihank tbee alfo cxcecdiogly from tbc botcomc of 
mjf fout^ for cbacttioa haft given cby c^n Sonne tome^Jefus 
Cfcrifti but traly,Iknow noc wbetber choobaft given bim to 
oie^Qr Ao : I cbaok thee exceedingly for tbe pardon of my vile 
finnes in this b]ood» but verify I am noc fare of this , I rather 
think they are not pardoned. Nay, this will not runne fmooth^ 
and thereafoo isjbeci^irero much particular evidence as Cod 
gives a man of his perfonal intereft in himfeJfi or Chrift, or bis 
merits, fo much ( and no greater ) thaokfulnefle wilfthe foul be 
brought unto. . 

• SECT. IV. 

£jfefi. 4« WJWttArfumenis t^mcvi tiUevtrs, U Ukour in 
, '\\ ih^ffmrMHCirf faith) 

Sdl. There are many. 
tbitff TkaitlfiKy bere, dotb affmanc^ ftmt gs fmaU thu^ wno 

Confider ( iertoufly ) the mscrers and ihtagS' about 
which this afliUcaQce is converfanc, and ebon jihik £nde.th<m of 
ihe^great^ cpolequeoife in tbe world, * :i :; . ! 

What doed thou chink^i pfui Chrifi fbra finner ?» Can tber« 
be a more excellent good then Chrift t 1 c^mu aS th'wgt but 
Jrifjff andiuttg far the exct'Oencj ofCb'sfifUxd'pMHl.PhH. 3 for 
can ibere.bc 4 more neca^iny go^^f^ the§^ tktmChrift} Tell me in 
fad iboughtff that if choujhadftall the picafivesof the.world) 
and .alt the bonoUfs ours oi the worid^ and. ail the riches of tlw 
^loiidyand yef waft €hriftie(rc,.thao is; thou hadft^portion ia 
Cbiift; why; what availsallthfs» as long as.thouartChriftl9r&{ 
at sAbr sham (aid, ficinglam childlefftf._ Inwh^misGod.re'^ 

conciMuRt^ tbcjfs. but inOrHif and bow- wite4bfHi.'4aod /be- 
fore Qod,if:thou ha^vern^ jChfiftfby wbMi pairfl ttteugetfaWa^ 
cion^bojc by Chrift? ^nd ^hy tten gfriitnotehoafofce thy foul to 
^ijre all diligeuce tomake tjiy part jnChriA fiwto thy foul^tbat 

Mm 3^ tbou- 

370 ^iheimfnv^mtnteffiuth Cli»r8.Sea.4 

tfioa tmyeft cone m all ct(es to diac of jF#^» / 4p^ii^ ^^ «V 

Agtin,^vtiit 4oeft thon tbinkof tliCMri9M#f/!Mrii? Tei% 
ttie time wft« 0Rce>«veii ftien lolMa (by Ipiric 4i4 roare tK the 
i)i^c, and cboo foandeft no qviec is the day, wbea 
thy ta^yllMr irat torned into cbOt droi^hc of Samnicr, 
tftd tby 4u1 ifts ^fqeieted wichm Aee; I fay in tbac ckae^diw 
t^otdtft with fltaflytearc<%eeakoBC« and ray» with TJ^mt, 
jy j^ HU^tA u hi Vfb9f9 trdnffrejfton is f9rgiv9n^ mU whrft/mm m o- 

verti. BUffed ii $hi mum mnu ^h§m the L^rdimfMteih m§t irn^ 

li^fj'. O wbac wooldeft tboa have given co have belceved « 
that tby figlies (hould be pardoned? tbou coaideft then difco* 
ver death mfo unpardoned a ftttc and life, then in a dilcl|)^r- 
ged and abfolved condition. Why I pray von, is pardon of 
unne (o precious a thing t and is die aflared knowledge there- 
of a fmall thing ? b it not esoagh to have the pardoo 
, pafle^ not onely the feale of tbe King, hot the eye al(o of the 
% malefaAor? 

Yea» yet f«r Aer^ fvbat tbnik yoa of eoemal Kfe ? what b 
tt ^ Q, IcannocacKh icby tho^gbtf , anicli lefle ^ words ; 
Zi/#1 no foch thing on the earth as it ; #i«rfV4i /«/#, what thing 
in heaven moreabenit? TofeenyGod.niyCbrift, tobegio* 
noofly uiiioolto tfam, to be filiod with the perfe£kions tfhe^ 
lineffe , brigbtnefle of glory^ to Imw imm m^ m «r# ki^^wn , w 
love hiffiintbt aan(cendency«nove; t fcnopw not what ttiiyi 
for I fpeftk of eaemal life :01if tbethe gliflq^fe of dtviae ft- 
vdbr here be the admiration of our foales, the petCcdion ef 
«ar joyes I the heaven oo^arth / tell me, what ii thefMneife 
4>f hit tavonr? what is the fnll evidence of bfs favour i what 
k tbe everlaAing evidence of hii favour i Now, eternal fife b 
mil this , aiUbtt s alas I have fiud noiibing of it yet ; Ej4 inut 
$$0$.fi0m ^4arhmh mi kutrd^ mhhirimtk it^ntnd im^ thihe^iH 
pfmmwkuGsd hstb, &€. 

And if^not^hia amacaecto be dcteimiBed and afcemined 
to our fdnli^wbit^flolec eternal life hang in Mpenfe) verily, 
tboagh until wt do fiKWKaod rife to the aiinrance of fakb, «v« 
leave (for oar fart yCbdogh the thing may he five in it fe^> 


CtwtaSeft^. UafifBagfrnmi 

€yeii tbis alfo.onr ccemiMtfe m a ibtng dmibcfoL ^ Thoa wite 
not bold the Ic^ft asilkc of ibyltndi apon Qnerident aod nnn 
face lero, y cc wik ciloa? tcc. 

3* mAffiirjmcf vfiB nmrV9t§0flf fettle 4U$d ^friH the femL 
fZyavid ei^reilech fo mncb, ffiU.4.6. Lerd^ t$ft thit 0f the Hgbt 
eftbj €9mtineme ttfet^m. f>n 7. Tbem htR pttt fUimjfe in 
mf biitrt , more 4htn m the time thst their tern fml wine iet^ 
ctisfti. Ver. 8. I wH Uf me Jienmtnifieef. The (ht^ ac«ii« 
ciior is ftfe,. buc Ui a cakne it if quiet } faith makes bar Rtitfitre^ 
aad tfluraace pemefttL - 

Two tfkAe be there delivers of tbis blefled affarance} one is 
a trmfoendent ;»^andaootber is a coophrai femei \t gfatdt 
cbe bean, andiijMctfiachebcirc: Kismoft cmc^hac faith 
in its vit^l eS {of meeftati0n)\tiiM\t% us to both* Every beleevci 
bAtb caafa of greM joy,& (wttt peace ; bat it is faith to tbis emi^ 
nenttfS/of sffttrana) which repienilheth the foul with tAu- 
ol joy» iod afttitl comfort ; For now ibe belecver feet aod 
knows bis bappineffe ; He hath tCbrift and knows it; be bath 
pardon of fi^ne , and knoM it ; be ftands in favoar of God, 
and knows it t that which held up kia foole , is now open« 
td) alt the caoies of bic comfort (hioe » as it were, and ciett* 
ly dkcovea tbemfelves in a way of wdl gronnded ptopriety. Aa 
P^mdkvi eoacesning bfsenetnies^ Pfihtezj.K The Lerite 
wej Hehty sni mj ffUvatien, whem fiai I fear f The Lerd it 
9he fiength s/ my life, ef ^tebem fket J k afrMt So tbo af- 
iiised fotle in this Cife eon eiale ,' God is my Ood| 
Cbrifl k my Cbrift^ they hive pardoned myfinilcS) «^ 
cepted oftayperfoo, whatflionld trouble me? {^hicChoobi 
difiyiiet IM ? my foole doth now r^joyee in GhI my Sevi* 
eter. wie fhnil ley a^fy thin^ to tbi the ehern ef GeJf S^ 
UaUt ii Gei that-jmSlifieth ;iiebe khe thee een d m ne th f h i» 
Ctrifi thM dif^v R-omans S.v ^^ shme, that 11 panbMdh } 
Jdflice, thai k fatislkd; my foul , that is reconctttd ; my 
perfon , that is juftified ; my prayers , they are anfwered ^ 
my hearty that is paeitied, foo God is mine » afid Chrift ' is 
mine , and 1 ambisi . Before I am ftfTnred , I fee my (imts, 
look up* to Chrift * aod aiventprd my foukon him fbv per-' 
don^.I<irutto»biDivyM I moy fe*e ;. Mk ^ *ben' I am'tfi 



97 1 'Tfce imprwem^t aj faith . Ch. 1 8>Scft> 4 

fatal /I fee ihy (innes look up to Cbrift« and my foule it 
quiet • and rejoycetb. Aa it was with the Ifraeiuis ^ when 
they were Neire the nd fia , they looked back on tbcit c- 
nitmics , and *o6kcdup to'^God I but yet they were ex. 
ctcdtnglj afraid: Afcfef w\ird$,; w hrn they had pafi throttgh tb^ 
read fea^ aod flood mpon thejborey they looked back upon the 
fime enemies, but now as drowned^ and then their /^i&rj 
wcxc tifVnedinto./fl/^j; and their feares into peace: Thej 
i^MtdkBglj rejofed. Why; in aflbrance , chough we l6ok 
upon the fame Hnnes, yet not in the fame manner: New 
we look upon them ^% dre^fiedifiemksi as iniquities cafiinto 
tbe depths (f the fed, ^^ pardoned iniquities.- Now, though fin 
dothgiievf^he fouie, yet. (inne pardoned ^dotb quiet and 
re Joyce the fouK 

3* AQmtance doth arme the heart dgditefi future temptu* 

There are two forts of cemptationsjgaioft both which tbe 
aflurance of faith doth arme the beleevcr* 

I. To fittne: Though afTurancebeakinde of heairen upoa 
eirth , yet in this doth tht Meatifieai viJUn diflPer from a ^#. 
Iteving a^nrunce^ that the one leaves nofinoeac all , but the 
other is a day o\ greac tomfortto a beleeving finner/ yec^en 
an aflared perfon bath yet much of a (inning nature remaining 
in him. 

Ncvertbelefle , though aflurance doth noc wholly cajt off 
fesre ^ yet it doth exctediogly keep offinue: A belreving 
perfon (hail. DOC eafiiy fmne whiles be is reading bis pardon, 
^ and looking his Chrifl in the face. How can / do this great 
tPiekfduiffe and finne againft Godi if the meere reJpeS ^f s 
god was fo prevalent with Jofeph ; O how much more powr« 
crful is the propriety iu a God}\How can* I do this gr^tc 
WtckednefTc «nd finne again ft. ay/C/^^? Should fuch 4 man' mm 
i jUe^hxA N^nHah\ioihttSxxuA:0\t\^\9Lny Oiodld ftich a 
man as I finne! -^ 

Nay , remember it .* Sinne is never more odious f 6 the 

heart, then when the heart is moft aftireds The great and 

rid^ mflfc^ofGod in Chrift, it>u^tbe principal bane of a 

teiupcatic>nr> Tire van wiio formerly would bftve flepc out a- 

' ^ gaioft 

tl*. ■ II I I— — 1^ llll I ■ I » I . ■ ■ I _ I 

Ch. 1 8.Seft.4. to a fijl ajfurance. 279 

flgaiuft the threats of jaftice, having now obtained mttay^ 
trembles at the very thoughts of linoing. 

2. TV defffoin^ it Us poflible for an aflured perfon to, 
finne , and then this is probable , ( and more then to ) 
that f2/W /innings will qoickly cloud M ajfnraftce : Though 
a beleever loofetb not bis life, yet he Qiay loofe his 
health; and though be bath a Father fiill, yet by (inning 
he loofech the fight of that Fathfpr • and is hereupon ex- 
ceedingly humbled and repents 3 and yet ^perhaps cannot, 
read his former Evidences , he feares that he is xaH: off 
for ever, snd (hall be remembred no more. But yet aa. 
ancient afTurance well grounded may aflift the foul/ and 
prcferve che foul againft defpairing throwes; .That God will 
COtcaftofFchc foul, pr. 31, j. Tie Lari bath appealed 
0f old unto me , fajiftg^ I have loved thee ^ith 4n everlafling 
love i therefore rrtth loving kjnduejfe have I dra^rt thee. Vcr» 
4^ Againe^i I mil tnild thee, and thou- jhalt hy huilt. So 
ffaL ii. -50. if his children forfake.mj Ld^ and wall^ not ' ^ ' 
in mj judgments. Ver. 31. If they breakmf fiattetei and k£ep not 
mj commandments. Ver. ?2. Then wi// 7 vifit^ their tranf^ 
grejfion vfiih the rod ^ anii their imciHitfej with ftfipes. Ven 
3 J, Nevertheleffe my loving kindne(j'e ^mll 4 not utter Ij take 
from him, nor fufer my fafthfnlnefe to faile. Ver. ^^^ 'M% 
Covenant 79UI f not irealfy&c^Suremeiries of Davidj Ifaiah y5« -.: ^ 
3 1 So for Chrift, lohi 3.1. Having loved bit 4fpifnj he loved them '^ - 

to the end, , • . i 

4. Ajfurance hy faith fWeetens aU ether hlefmgi to us : Job 
fpeaking of many outward mercies, tn his cbildrcn,in his plenty , 
his honours, foi 29. 5. 67. and ver. 3. he recounts one which 
Ihadowedallof'Chero, (his candle JUned upon my head. ) .A^ if 
the evidence of Gods favour were like the light which gives lif<, 
and beaufy CO all the colours in the roorpe, and without which 
all our bledSngs lay dead and dark. Owhat an enlivening matrer 
is this to all that I enjoy! and God^is my God too, and C hi it is 
my Cbritt too, and my fins arc pirdoned? tooherc is \ d^ar imd 
loving husband; yea, and God i* my Godtoo; here arettidjr • 
and obferving cbildrcni yea, and Chrift ii my Chrift too ; hcrejs 
plenty of food" and raiment, and fncndsj, yea, and my finj are 

:. ' , Nn . par- ' 

■ -1 < u 

374 Theimpro^tmmt^ffidtfh Ch.i8.Sed;.4 

pRtiomd coo.BttC the wim of Uiis may check «ll.our bleffiiigi^ 
and is able to marre jche very coiDfort ^Qarcomfovcs | I -am 
exceeding tkh , )€i, , bat I cannot yet fay that Goi is my 
God ; I am greatly honoured by roan ; yea , bnt I cannot 
yet fay ti>at Chf ift is my Redeemer ^ I ba?e 4eaidi and mar- 
row ifi my bones, and .w|nt not for any outward mrrcy* 
yea ^ ^buc 1 cannqc yet fay that my finnea are pardoned $ 
for ougtit 4 k^owtbat fMy yet ftind upon record, whicb 
may iofe my foul for even 

5. Nay, again^#^ is Mi to ft^uiiUMi aw cr^ffa^ a croib 
H more or kfTe heavy , ( to the Chrtfliao ) by bow much 
the more or the lefie God appeores to the ibiii ; The Dif- 
eiples may even ia a ftormc rjjdjce ^ if Chrifi h in tbt 

it was an ezcetleoc fpeech , ibu of J$i 29. i, Sf bk 
Ught I W0lkfd tirottgh iarl^n^ffi $ anj| ^dvid anf\MriS Jiim ia 
P/dl. zj. 4. Thmgh i vdl^ tlurMgb ikt valUji of f4r fksiiwf^ 
$f Ji^b^ I WUt fi4tr m§ §f^ , for thm ari J»iib 0ff^ iby rad 
and $bf fi^fi ib0f edmf$r9 mt ; How trinmpbant is P^fti^ and 
beyond both bfmfelf aad all crofles^nd all becaufa of bis af« 
(brance , aiKl pcrfwafion? R$m. 8. $5. JVho Jb^U fepgrste m 
firm tbi Uv€ of Cbfifih fMl tvibmUiiOH » or Mfirogt , or porr 
ftcntioH , or fdmin^ « ^r Mked^offe , or ftriii , or f^ord. Ver» 
37? N^ in, sU tbe/t tbbigf too ^ro moro tbop comimrv'M 
okromgb bim ikn lovod m, Ver. 38* fmr I am forfmndid tbnt 
neitt^ Lifo^ nor Dontb^ nor Angsts % nor VrincipMiiks ^ iiar 
foyers , nor things frofsni , nrr ^nttigs to eomf. Ver. }p« jy«r 
Hoightt nor Doptb^ nor dny otbrr cronttiro fiail bo nbU tn 
fipoTMto nsfirom tbo htfo of God wbink is in C^ifi Ufm ossr 
Lord. Can more be faid } need live* to addc; See bka 
«gaine In S0mnns 5. 2. Wo rojofct in tbo bofo of tbr gUry of 

ObjoSian. Who wonld ooc^ may fome repfy? tn fi> great m 

Sot. 3« u^ndnotonfyfo^bnt vsogUrj in trihsiUui$st nlfis ; und 
who cao do tbb bnt be who badi (ome meafnre, of afltuc- 

lodecd fakh can make the foul co iiibmic in M^tottt^. 


Inic it is a0Qraace which makes cbe fdni to re Joyce aiulcotri*^ 

What the Apoftle Tpake of death , that is true of all 
affliAqns, thi fiing ^ xhim is fitmf : where the con* 
icience is wounded , and the (ight of heaven is darkned ^ 
there the crolTo is heavy and bitter i A man hath a burden 
on his (hoolders p and a harden on his confcience ^ and yec 
a burden that he cannot fee any tofmile on him, and coiafori 
him; # 

Bat now when cbe fpirit' of a main is found , and the 
evidence of faith \$ cleare, when a man feelcs ail to 
be sight wichtn , all to be peace abroad , that all ftanda 
faire 'twtxt hian and his uod; Nay, and he can fea 
God as bis God , the ftrengtb of this aflnrance » doth not 
oneljF allay a burden, but raifeth the heart eiceeding« 
ly above it ; -yet GU is g9pi to IftMl , and tbopgh I fee 
cbe Ohv$ ffmlt^ and the FuUt mi u yi$U^ and the 
finkj to h oit $ff^ j€t I wULrf Joyce in tbi Lor it I wil ;sv 
im tit goiofmj S4^vMi99. Thi LoriGodii f^f ^e^tgth^ Hoi. 
2. 171 18* 

Siatblf ,^f aiai^si 4^ kftds rfdtt^j tojk^ mtdt^ rifiji wi( inftanoe 
brieBy in fpfie, 

I. fn.tbe^^iw. 

^. lathfi PsffifMU * 

I. jtlfivf. 

u TriUf0 mi thmkftthtiji, Pfal* 103. i. "Bliffi tieLtri, 
O mj fP9tl^^ 4B thAt is mibin mi bUffo bis Mjf J^4mf. 
Ver. 2. 'BUffo tho Lori^O my fwl^Affd fyrgot Pot oil bis 
btnofits. Verfc 3. fVbo fprglvstb 0II tbint insMiiiosi Niy , 
be is at it againe, Pfaf. 116. 12, H^bat (ff^U I rovdsr ivito 
the Lari for 4U bis ioisofits torooris 9^94 ; / wiM take f^ftthe 
CM of f4v4tion^ &€} O the evidence M appreheofiop 
of£i> gieat a mercy and ialvation! it (ills every v^in qf 
the heart , &c, Moficlt is bigbeft and fweeceft in the 
faireft vfettber. He who difpotes ^is na^y ffin bardly blefs 

for it. 

Now I fee much forgiven , ar^ cbertfore I bleflfe mucl^: 

Whac / aod all tbii. forgiven to ipe, mid fo freely , at)d (p 

N n 2 fully 

976 The improveweftt cf faith Ch.i8.Sett.4 

■■^■W^^— ^■^ I ■ ■ ■ ^ ■>- ■ ■■ 111 ■!■■ ^B I ^ 

folly alfo, fo many tranfgreflions, yet to cover •!!> ycc to 
be reconciled; yet to put down the graciouf pardon before 
mine eyes. 

2. Prajersi There jiretWo properties in tbcfc, which will 
fiirely arife out of affurance. 

^ One is confidence and bqUnefft : A man will come boldly 
to the ibronc of grace who if once aflured by Etith : Now 
that oi John comes in indeed ^ i fohn 5. 14. Tk$s it the con^ 
fijence that V**# have hhim , thaf if ^9 ajk any thing ^accrding 
nolkfViU.heheareth ks : Chrift (I remember) teacberfa bis 
TDifciples^ (and in them all BelceversJ to pray for many excel* 
lent things I both for foul and for body , buc then he prefer- 
red, be fet this in the front , Our Father , as if he had 
clearly fuggelled this unto us, that the aflbrance of God 
as our Father , is that which gives unto the bearc a ftrong 
confidence in all petitions* why ; who will not come freely 
and confidently to a Father |to bisFachcr, to his reconciled 
Father?' .. .-, ;^ _ 

Another ti quicknefle and life in the affedions, TfaK ^3. i. 

OGodjhoH art mj Cjody earlj ^tll J ffek thee. Obferveit ; ( 
•will feeli thte, there is now diligence 5 earlj will T feek tbec , 
there is qmickneffe of jiffiHion : zni why I will (crt (bee early? 
beciufc O Gody thott art mj God^ 

3. Ordinances \ Now ^ man will flic to them, as thtT>oits 
to the wndoTUff (it is the Prophet //iiWs expreffion;) A man 
hath an heart to bow the knee when he knows that my God 
will help him : A man hath ^nhctrt to teare the fVord^ when 
be knows my God will teach him to profit, and will f\yt^k 
peace unto him: A man will with cheerfulntflTeaddreffe him- 
felf to the S^acrawene^ when he knowes this is thclftood pphicb 

^as Jbedfortheremfffion of his ftnnes^ind his falvation is there 

fealed. The ApoHle hath an apt paffage in i Pet. 2 2. /f/ 

» ^fteW torn bates defirf the fincere milk^of the PVofdj and furely 

that is with much delight, and with much earncftneffe , 

(for fo do babes defire the milk of the brca'fts j But what 

might flirreupthis. Per- 3, If fo he that j oh have tafted that the 

• Lor^itgraciotet ? a tafle of God, of God as graciou«,yea/his is it 

^ which whetstfae appetite^chi^fets on the heart lothrordinaiKes 

indeed. 4^ AJl 

- <» 

- y. ' ■ ' , - 

Cha8.Se&.4. to a full affurance^ 077 

4.' All oiedkncsy aftaacing tbe whole kinds of duty. 
Why , afluraoce in the foule maket all djucy boch ek^erfml^ 
and fiiif^fii Pfalmeitf. 3. Thj Uving l^ninift u bifirf Mne 

Why U duty co good hearcs ronetimes fo wearyfoiaCf , 
fo flack » fo troublefome ? verily, faith is weak , doubts 
are Aroog, fcarcs are many; could they once fee God 
to be their God ^ Chrift to be their Lord and Saviour; 
fiones pardoned in his blood, and all this to them. Now 
even the lame would. walk^and.the weary would runne, the 
heart would fet upon obedience with all its ftrengtb , and all 
its care. 

2. The like may be faid for fa/pve ^bediina : ^ afluraoce 

. enables it exceedingly : The lovi of (^hriii cowftrMneth tu , 
faid Psuiy 3 Corinth. 5. 1 remember the Apoftle hath a i>o- 
table paflage , Rom^s 5. 7.,, For a good man fome will even 
ddre tio Jii i That is for a bountiful man ; a mao of cmi« 

■ nent and fiogular good to prcferve^himifor his fjike, a pri* 

.vate man would lay down bi^ life; If the goodncHe-and 
kindncife of a man hath fometimes fucb a force with us , 
what influence then hath tbe goodneflf.' of a God upon a 

:beteeving heart.: the kindneffc, t^e bloodof aChridupona 

ibeleeving and an. allured bcatt?. Who woujd not ftffcr re^ 
proach for C^rtjl, ^ vnYiO fkffcKfd death for Ww i* who would 
not hfs the fiake CO bring htm honour , who {lit:(i bu b^ood 

. to get his pardon , and to crown him wiih ciernal glory? 
Bdeeve ic , affurance willmake thy lifem:)re fruiciul.and chy 

.heart more fuffering* Faith wijl make holy duties to be no 
burden, and aflfurance will make ic a deighc Faicb will 
make a man to bear cite Croffc^; and afluranie Will make a 
man to txiiXfXk^\^\xti^^r\ti fVe arc more then son^mer our j^iixd, pet- 
fwaded Pi4/y/. 

Seventhly, /(furAnceoffaith ^itis ikbdtkif»i^ingio ad oar 

graces: Shall I inftancc in fomc ? 

I. The m:>Hrning heart dotk fiM^fh defend; upon the a jfnred 

mindei No man ever did, or ever (hail take God by the band, 
as reconciled to him , or look oh Cbtift as redeeminig him, 
or read hi^ pardon with afTiirancei but. his heart (bali be 

. N n 3 full ■ 


378 theimpnvtmtMtiiffakb Ch.i8.Se^.4 

It ■ ■ ■ ■■ ■ ■ ■ ■ ... ■■■■■■■ ■ 

fail of joy ^ and his eyes foil of ieares». Tktf fiaS /p^ 
09t him Tfhom th$j hitue fitrdi , nni Jb^ll mourns m a 
man tmmrnes f^ bi ^^ fUlde , Zaci^. iz. 10. There is no- 
ching fofcens the heart fa well as fatcb , tnd wbich loelcs it 
fo cnach as aifurancc. The powers of the greareft kind* 
ocde, and inoft gracious love« do open cbe founc&ia oi godiy for- 
row tKTitbinibe iaul« 

Z.L^ve kimdUs in rhehart nfo^ajfnrAnce, To whom much u 
ffrgivin , 9hi fame r$iHUv9 much , Uid Chrift, Lml^t 7. 47.;^ 
loVe himbccanfehe laveJ m firji^ laid Johtt.- Tbc love of God 
to OS is checflufc of our love to him againe, and agame, and 
the more thac love is cleared 10 us. the more is our love re- 
kindled to bim; goodncflfe is a cau^e ot love, here ic is* 
bountifulnefle is a caufe of love, here it is- know 
ledge of both a fpecral provocation of love, in aflurance hece 

it is* 

What a thing is this I thac God (houid give his Covenant 
to me*, faisSoane-fome, his Mercies to me, his loving kind-^ 
liefTe to me, his glory in heaven unto me ! I love t man 
who defends my Name, I love a man who gives metbook^ 
Move a man who gives me my ranfom, I love a man who 
gives me a meates meat; Ahlpbore things in comparvfon: 
how do I then infinitely esceed in love to my God » who I 
know hath pardoned, bath jaftified , hitb accepted , wiH fave 
me for ever? 

More might be (aid of all paaicalar graces wbatfo- 

8. Affnfonce tjfsith doth tut idft us of tht w^rld^ anim^nft 

I. Iteafethus^f iib«ip«f/4: How can he walk with cares, 
who is indeed perfwi(ded thac God is his Father, ; be chat 
gave him drift will give him all other things freely : God 
will not ftand for a little earth , who hach boantifully given 
a whole heaven ; and he wilt furely finde me food and rayment 
for my body, who found mercy and the blood of his win Sonne 
for my fool. 

a.Nay it mounts as above the worldjthey do obferveebat thefe 
jowec things grow tittle add kfle , by bow moch the bigh% 

^ er 

era man is feaced : If a roan conid he elevated to one of the 
celeftial orbes,cbe whole world would feeme but a narrow 
fpoc of ground onto him. In one point this is moft true , the 
neerer God draws anro thefoule, the more nothing doch this 
world appears. 

b tbeblefTed favogr of God/ the evidences of our union 
with Cbrift/ This is like ttie light of the Sunne, which 
puts ouc the light of ten tboufand candles: Thou 
'wouldeft never complaioe of too little in the world , if 
thou banded (b ma^ch as ma(^ up a true afforance of hea-' 

p. LafUy, Af[($KMCi wiS j^efd comfort in lift and c^nfi4mc€ in 

ObjeQ. Wbyl are Goda people afraid many times to die? 
they cannot fay with Chrift , / ^iU go U mf Far 

They have the bond ^ bat fee not the fQ|Ie : They 
are nociUfuce^ of RecQociJiation , of ptfvJQjf , of (kin- 

But if they could with Smeon , Take Cb^fi h^tp^ thir 
4»rm9s ; if once tbey could be afHmd , N^rit Uttffi tl^n tbj 

ffrvan^ 4(PV^ ^ P^^ t f^^ nfint. fja kfiVi fun thj faha^ 

He yih^ by ;(0arf oce b^oks Chf ift 'u^ the face , may with 
cheerfml confidence look death in tb|e fi^ce : / h^ye a JUfire ta 
depati andtabiwHb C^ifi ^ faid T^m/, Phil. i. ag. How 
fo virft 21? Far tame ta liv^ is ^bfjfi ^ and to dit it gaine : 
But how knows be that? 2 Tin^ f/12. For I knasf tfkom I 
have hcleeved^ and J am perf^aded^ thai he u 'able to l^ep ihai 
which I have anfmittfd nnto ifim ^^Mf^^hat dai. %o»%Cot. 
5. 1, fer ^e knflv^ tha$ if otfr earthff heufe if this Ta^eznafis 
were difoived^ we have ainHdit^^ GodL, an heftfa np$ t^ada 



aSo tbe umwemtmoj faif^ ^' iS.Sca.^ 

■ SECT. V. 

^^y?. t.XTOwI come to the laft inquiry, by what mtdns 

LN thefoule maf get up to this affurance ? 

S0L I fhall only prcfcribe fuch rales as reach a belccving 
peVfon. Therefore thus, 
I I. If thou be a be lee ver and wooldeft be aflurcd , then 

freferve the ftnfe (ff thj o^n natural Wrerchdnefe , and- of fie 
darl^nefi^of thy forth fiate mthout affurancc. Chrfjt came 
to Mary when fbee nas wepiug ; and the Gnat god looks 
down fifon the broken Spirit. 1 be higbcft mountaine hath 
cTtc firtt fight of the Sunnc , but the lowed Chriftian haih 
the firft fight of God, When the people of God were 
mourning , then faith God, Comfort je^ comfort ye my people^ and 
fajuntothem your fins are' par defied: 
Note. You (hall findc this , That the trnely fenfible heart Tiath 

thrpc proptcrtics in it, which cnvite the Lord much to gratific it 

with affiirancejt'i^. 
1 <;)nc chat is very humble, ' ^ 

S - Anocher that if much in the prizing if gods l$ve and 

] And a third . that it is exceeding thirfiy aft^r a gffod lo»l^ , 

from Godi after fome taOe of Chrlft , and God will (attsiie all 


2. Se no flrangers to the Oriinauces: you ftiall findc tbis^ 

ttat the ripening of faith belongs to, them as well as the 

feeds of it. 

The Word you Know is the fi^ule of faith , it was that 
which did incline the heart to yeild , which did make 
it to accept of Chrift, and it is that alfo which can make 
us to know our poffeffions: i John 15*15. 'T he fe things haitfn 
1 Toritten vnto you that beleeve on the Name of the Sonne 
of God i that ye may know that ye have eternal life\ S^ 
I John lr4 Thefe things we T»rite unto jou that your joy may ^r 
full. More plainly / . In ivhom , after you heard the Word of 
irmh^ye bcUevejd^ in whom alfo^ after that y^ beUeved\ 

- 3'c 

^ • 


* n» < rf;- ^ ' , ' .ii i , - , - I , 

C^i8,3ei%i$. (0.4 full ajjiirance, 

jFf y^r^ ftiihJ mtb tba$ hdj Spirit §f framifi , Ephdians 

For, look as the Word btth proAtfes which draw the foal 
to Cbrift 5 fo it bach promifes to clear cha lotA k\ iu ince* 
reft in ChriO^ to anfwer all doubts and feares , and Co anfwer 
Che feare aboot accepcancc,fo ic removes doubts which ftrive a« 
gainft evidence and propriety. 

Tbfi Sacrmffeni , yott know, it is the Seal s/ fightfMfniff€ 

^Uch N tj fditb ^ Bfyta. ^1 In Look, as a Sealc docli di- 
ftinguifhy and confirmc, and fettle the minde , fo is the Sa« 
cramenc ordained to fatisfie, and perA^ade the heart of a 
belecver, God appointed this Ordinance , ts for other endsf 
fo for this , That the matter might be oat bf doubt i odt of 
controverfici that Chrift is ooisj and finne is pardoned in his 

}. Be nmchin frdjer: If a min would gaine afluranc^, 
lie nduft be roach in prtyCrs , to perfwade and aiTui^e 
cbe tif art ^ T>4vii foood marveioHs l^i»i kl'Hk^fi^ ' 
bot then he cried in fufpHa^fiefts ^ Vif\m^ ^ff ^^i , 
Z2. • * . ' . 

Thou mad pray carneftly for mercyyearneftly for pardpo,aQd 
moft earncftiy for Chrift. 

And ih'em mufl ufe diligence. RemeQflbftr ^Kis ^ ^lit jn 
^11 tl^y.cn^fs^voqrs fo| aifurwcse , . thgm- ff)p,ft life .dUtgence, a 

• cpld.V3jj^e,.a.col4 W'lfg ,a !i;pM pr^yyigfWifi m hj'^^^s^ 
' foul to if : No,yopmuttbernoft4iligeax\ana ffifv^F \n,iaemi 
4nd fo , &c. / . T. j 

4 Again,wi^()'aU ^hcie there muftbe jQypcd y?r^*j[ HfU^b^ 

Th>s know. ?h^t l!()|ic Tcp^rq;e$^, .|f<u jjgMght^flTe gai;b/^ 
Gqd and fhe ^fojile tcfge^hcr. To l^i^w^tkif^ prd^e^ih bU^ Q^ 
ver/atio» fright , iwill P)it» the falvMticn of the Lot(f\ PWQ[^^ 

VV by ? Light is fowH^for the righteeue^ and joy fpr ilse upright 
im heart i Pfal 97. i U See thai 01 the PropheCi i/4. 64. $• Thou 
meetefi him th^tt rejojce^b ^rd^^efk^ righteoufnefs ^ theft that 
Ttmemher thee in thj wajes. UneifenQefle of heart or way , it is 
a flaw, and it is chat which cuts us off after many prayers , it 
renews our donbtings again , and we are is far to feek as at tbe 

Oo firft; 

a8i the improvtmi nt of faith Ch>i 8tScft>$ 

fifft,batif the hcaitbe pttine,if it be fincercl; fet for God, 
^cfirous to pleafchiffltntll tbingi, this i compendioui way % 
of affurance: the Word falls in diredly to fcttle and con* 
firm: fucb a fool .• The ftcps of the Wordt diicftus to the figfce 

of o«r God* 

5 L^My^jenm$^ hmtuhU/btixtrcife offsiik There 6c 
two pins of it which you muft improve* One is joh mmfi ^ 
gahilail ftnfi and fttlng, tnd^gwR^M the coDCradift ons of 
reafonand utTbeHer,caft the foal on God in Chrift, and reft OQ 
hico to te your God, and on Cbrift to be yoor Lofd tad Sa- 
Yionr, and chat yoarfios fltaiibe pardoned. 

1 hen yon my ft tvmt ,yoa moil not limit God;^ but Teek fttU, 
ImibtAfken^ faid David, what God the Lord will Qf^dk^ifor ha 
^$B f^eai fcaee ta his Saints. Pfaitne S 5* 9- ^^^ i '^ ^4 4* ^^^ 
ita hiinniff^ of thi i9orld men have not heard ntfr forceived if 
the earoy miiher hath thcejeJm.O Godhfidfs iieo , wbatha 
bsth frefsndfor him that i^ahfthfor Him. The Lord WiS wsii 
$h0i hi maf h fradotu ; klefedare thej that r^ait far him , Ifa- 
^O. XS« ib Ifa. 25.9. It /ball h {a$i in that day t Lo this k mt 
QodfWibava WMited tor bim^ &c. This is the L(>rd,m have Wni/* 
ad f&t itjfli I irrWfiT he glaiandre'jojce i^his falvatioit. ¥ot?f%h 
I47«.li. 7 hi Lard taKgtb fdiaf sir esse them that fearJhm^in thafr 

Sotbattbirii tbefmotne of all 1 walkwitb all uprigfatnefTe^ 
tfid with ta bainble, penitent,aBd believing fool^ uft your fina 
«pon God tia Chrift « tmffing in him alone for the favour 
of God > pardoA offinnea^, and eternal falvation j and wait 
•pon God for allthiaia the nfe of the meana, and conftant 
diligcncy in prayer; yon (hall at length have your bearta de- 
fire, you (hall hear from God thus much, lam thy falvatiam^ 
and from Cbrift a» nuch: Bi ^fff^d cbeoTy thy fitnes sore fm^ 


. J 



A N 


.JL CtUX^ft 



THe neer relation betwixt 
Chrifi and a beleever is 
the ground of Affiance. 

Anointing, vid. Chrift. 
^he diference htwixt an Ante- 
cedent and a caufe. p. go 
What antecedents go neceflarilj 
before faith, • f.pl 
T%ere is no concluding the Pre- 
fence of the habit of faith ^ from 
the common antecedents . oj 
faith. ;).9I 
Atknt^howone beleever Sffers 
from another therein, f 1 1 2 1 , 



AffiftiSg, ^ .* 
Aflifting verttttfroih Chrifi> p. 

. I^ifurance. 
Three ^nukgsrjgranted about aflii* 
ranee. \ .^38,J9 

Hew nfliirance islanall offaitL 

Affnr^nctofChrifis willingnefe 
an encouraging ground to be^ 

leeve. p IJ)6 

A double affurance of Chrifis 

wilUngnefs* * P-lJKS 

Aflbrance, 4/rjwV of an eminent 

faith. f9i 

Affurance eafttj let go, argues a 

•tveakjaith, . p-134' 

The improvement of faith to a full, 

affurance. f-2.59 

What the affurance of faith is.. 
y ;• JP.260 

Affurance ii t^/^tonclufion cfan. 

evangelical fjlogif me. p.260 
O02 Affu- 



The Alphabetical TABLE 

Aflurancc // a viSlcrioM cowlu- 
[ten agatnft the ftrength cf 
douhiuigs, p.z6x 

AfTurance is m h^tUng Jfring to 

all purr graces. f*^77 

AfTorance duth eafe us of the 

Affuranct ftf m ^ijfertmgcr fer^] n^rld^Mndmonnts thefout ^ 

fwadinga^. f.l6z hove it. ^-278,279 

Ttvo kinds of afforancc touching Means hy which the foul m^j get 

our ferjoml inttrcfi in Chrift, | ftp to this affurance. p,28 O 

aitdthe diftrcfjce cfthem. f', 

2^3 ; ■ Atlieifine. 

Affurance ff fcith direEis to a ^' 

ferfiKi^ltvider.ce of fArtitttlar Natural AthdHne a hindrance 

interefl in Chrifi and his bent- \ to faith. 

fits, ' /^. 265 How to bercmoved. 

Ever J hcletver may be affured Atheifme, what it" is. 

thereof, p.266 

Argnments to evince it. Ibid : B 

7^ be %Surcd bow far it is adn- 

ty. 1 167 

J^hrifiian is obliged to affure 

his heart that Chrifi is his. 

Arguw ents to evince it. Ibid 
Want cf affurance hinders thankc 

fulnejfe. p.26S 

Arguments to perfwade to labour 

for affurance. * p. 269 

The things about which affurance 

isconverfant , are of great efi 

ctmfecjuence. p. 269 

Affurance wiU marvelloufly quiet 

and fettle thefouL p. ij i 
Affurance arms the heart againfi 

J%ture temptations. p. 270 
. Xixzxact fweetens aB other blef^ 
fingstoMs. jp-273 

Auurance fweetens aU Mr crof- 
fis. p.Z74 

Afliirance makes all kind of duty 
te flow and t9 rife, ^ p'^7% 



Beleevcr, Believing, 
Believing iif Chrifi, what itJah 

import. p.zg 

The general natfire of belie viag 

infeveralpropofitions. p. \o 
The difference betwixt kpowleag^ 

opinion aud belief. p. 3 o, 3 1 
Believing, as refirained to a di' 

vine and theological confiderjh- 

tiouy what it is ? p.^i 

Vid. Faith. 
Inwhatfenfe beleeving in Chrifi 

ii the only way to he faved. 

The difficulty efhcUtving in fe^ 
fm Chrifi. f,jg 

The facility of err our and mifiake 
about believing ^ and whaJ: 
makesitfo. p.S^. 

(^trnfottfor all true believers, f 

Believers are in a true and 


-^ ■ ■ II ^ 

Tht Alphabetical T AB L £. 

■ I J. I ■ T I I ■■ ■ ■ 

Svtrj Bclcevcr hath a fire inre- eJwith^ an cvidtnce of jhmi 




refi in Chrift. f.140 

Every Belcever httvkd hneficial 

inter eft in Chrift. What thefe 

lenefitf are. p.140,141 

Motives to heleeving. p. r 58 
Cod deals mightily with the f^til 

tol^^tvt in (thrift. f.165 
We are no hfers hy beleeving m 

the Liirdpfm Chrift. f.t66 


^eleevers may with boldnejs ap^ 

fnuich the throne of grace.p. 116 

This h^^ntk cures Jinfal^node- 

flies and anheloeving fears . f. 

trhe difference Betwixt reflexive. 
certainly W re/tl certainty of 

ftttvrefl. .f-'40 


^ninwardchSiTi^an infaBiile 

tejlimony of a living faith, p. 

There /> a change produced hy 

faith, f99 

fiffw faith produceth #1 change o/" 

the condition , and haw of the 

perfon. ^.99 

Every ^eleever hath a changed 

and hly heart. p.99 

Wherein this change lies. lb. as the merkoriom CAufe. f.6z 
No man hath a changed nature Chrifkjhould t?e the main fcope of 

What it flgnifies-^ p,iS 

Chrifts anointing doth import his 
ajfffted ordination , apundant 
qualification^ fweet and pled- 
font acceptation both with God 
ashman. f.ig^zo 

Vntowhat Chrift was anointed. 

p. 20 
rid. Prieft, Prophet, King. 

Chri&saudhis Churches enemies, 
twfetf they are^andhaw conquered 
by him. ^.28 

Whole Chrift the adequate ohjeEl 
of faith. ^ - p.41. 

VyW^Chrift takrn and received 
hy faith. p,^2 

How Chrift is taken hy faith as a 
Saviour and Prieffi. ^.43 

How Chrift is taken hjfaith, as a 
Sdvfofer, and King, and Pa- 
phe^. ^ p.45. 

TM^Hg and receiving CbriR as 
Lord and Saviosir, hath many 
things in it. p. ^6 

Vid. Taking. 

AJi that canfave and juflifle a 
mantis only to he found in Chrift 

hut a heleever. p. 100 

Enquire after this change, in 

our preaching and fluJying. p. 

ph 00 Chfift may -he preached two ways. 
f^6j. Qo 3. Plen^ 

The Alphabetical TABL^. 

Fleniifhlneffe ef pwr.fnf flies ifi 
Cbrift encomrAgetk t^ live by 
faith on him. f.l^fi 

The ordination of Chrift tofnfflj 
beleevers ^ enccurageth truft. 

Qiri&sfervices done in behalf of 

beleevers encourage th truil. f» 

Chrift is given om of rich grace ^ 

mercy andUve. p. 1 90 

cbrift is worth jtmr takings 

though we be unworthy ofrecei- 

viftg. p*^9^ 

Chritts difpojttion encourageth 

trufl. P-^SI 

Chrifts conjunBicn and relation 

encopirageth truft. f'^Si 
. ChnAs invitation encourageth 

truftl f.255 

Cbrifts ajfurances that he will not 

fail him that lives by faith on 

him. f'^SS 

Foure things by which we may be 

fcrfwadcd that Chrift will do 

us good, if we live by faith on 

, him. p.z$$ 

Cbrifts offices^ encouragements 

to live faith on him. f-2$6, 

Impojfibhto have fuf flies for the 
foul nnj other way , then bj 
JMth in Chrift. ^.258 

Xomfoit* ' 

C omfort , notffire^ hut ly belie- 
ving, f ^^ 
^iilir/guijh betwixt the ground 

if OUT comfort , and the tefti- 
monies of our intereft in them. 




No frifon can boult out com- 
munion with God. f. 3 

Communion with God in Ordi^ 
nances and duties, not fo fweet 
in a weak^ beleever ^ as in a 
ftrong, ^149 

Reafons of it. f • ^ 5 ^ 


Confidence ofeafie anfwers ffr 
great matters^ an argttment of 
ftrong faith. f'^2$ 

Covenant. ^ 

/^ i^ir^/p Covenant , and for two' 
wayesoflife. ^.56 

Imfojphle to be favedby the legal 
Covenant, whence it is f 9. f. 

Vid. Holincfs, 

Vnbelief makes void the Cove- 
nant ofgrace^ ^.89 

A true beleever is in finguUr 
Covenant with God. />, 1 1 4 

Covenant of grace ^ what it is in 
the offer and revelation, of it , 
and what in rejpeEl of our en- 

' trance and admiffion into it. f* 

Haffinejfeof being in Covenant 

with God. P'^^S 


• ^ 

The Alphabetical TABLE. 

damental Covoianc with G^d. 



Crmfying vertfte from Chrifi. 


Day ofgrace^feur ofhaviug^Mt - 
flood $t, diver J conjiderations ^. 
bMtit.. f.203 


Chifi takes cnr debts fifon him^ 
felf , the comfort of it. p.ilZ 



Arguments c/diftruft, when they 
grew weak^ faith gets ftrengtL 


Doubtings argne weakneffe of 

~ faiths f.iil 

Doublings prejudice our ffcits. 

DovA>tsoftht weak^beleever a- 
hour his title^ ,aud mifi^akes in 
paffages.hetwixt God and the 
fiuL'. ;:i55. 


^.^^ of faith ^. what therare^ 
and haw beleevers d^er in 
them. />.i22,i23 

Mesifons of the Sverfitj ofisffces 
^ faith. p. 1 24 1 

Delay, W-Hafty. 

In times ofdtkrtiotistolii/eup'- 
on Chrifi and the p-omifes, an 
argument, of a^ great faith, f 

Want^fahitartto dijxy^Jiouid 
not difcmrage from beleeving. . 


Paithfuts life into our dt. ties, the \ 
Reafonsofit. - f.ziv 

^>fi}/ exchange ietvixt Chrifi 
and beleeversyandwherein.it u. . 





130 Faichi> the Lord fefu^ Chrift 

I the only way to falvation^ f'^$ 

Faith in Chrifi defcribed^ /.3 2 

SteJfafi foBowing Chrifi mtwith^ '^hejpring andfountainofjfflijy^ 

fianding difcourigcmentS sir- \ . irg faith. p. 3 2 . 

gues afirong faith. , p.lzyThefubjeaoffziA^ p.34 

The feat of (vxk ;.35 ► 

j Three} 

The AlphaiDetkal TABLE. 

Three kindesofiMh Mftinguijh' 

ed^ viz.. Credere Deum, Deo, 
inb^tttB. 7.36 


4$ magnificent tefikmniis , 
and haw wt mttfi difirngftifi be^ 
t^ixt them. p.gi ,93 . 

Horp feith is feared in the wi/UScme things ^ih doth prod/tee^ 
haxp in the nnderftanding. f> ! jet not alwajes , therefore we 

3 6, 3 7 1 may net conclude a wait ef faith 

The proper aU of faith 04 itfftifj- 

ing. f'i7 

The^hjeil ofjufiifying faith.p.40 
The immediate ohjeH ofjftjiifying 

^ feith. M^ 

Vid, Chrift. 
TheconfeqnentdbjeB of feith. p. 

Faith may be confidered , 
Abfolutely^ ' p 
AHuallj. Chow to be un- 
Correctively^ Qderfiood,p.$2 
Inftrufnentally ,J' $ 3 

How faith pfiifieth^ p.7^y7^ 
Whet her hith deal with the per- 
' fon of Chrift yifT the benefits of 
Chrift firft, f73 

fritm the abfence of theft, p. 


Many inward contrarieties* to the 
intrinfecal aQs and fruits of 
feith. p, 94 

Evidences e>f feith cannot bt gi^ 
vfn by way of abftraSion , but* 
by way of e^iBence^ how to be 
under ft ood, p. 95 

A double contrariety to kith. lb. 

Faith endeavours after increafe^ 
and wherein, pA 07 

Wherein true fiuth in one differs 
from feith /;; another, p. 1 20, 

Signer of a great andftrong feith. 


Divers kinds of feith. p. 84 Signes^faweak^^2M\. p.i'i i 
JiiftoricalidXth^whatit is. p,^^ ^ Fid. Weak. 

VMhofmir/i'tles;mhat it is.p.S^ The vital aS of iMkk is not re^ 
Temporary fekh, what it is. lb. flexive^ but direSl. ?• 1 3 6 

How temporaryiiith differs from 
juftifying faith. Ibid 

The confimilitude betwixt feith 
andprefumption. p.S6 

The eafineffe of feith , Jhort of 

Motives to greaten our feith . P^ 


Exhortations to labour for fkxth 

Impediments and hindrances tQ 

justifying^ and ofprefumptionj I feith. p, 1 53 

astd ouraptneffe to reft in that. Means whereby God workj feitb. 


Rules for the Sfcovery of feith *p. 


Some things feith doth produce , 

not as effential properties y but 



The primer rife and ground of 
feith is mthout our f elves, p. 


To receive Chrift by feith, ^ hoc 

a mat^ 

An Alphabetical TABLE. 


ATtMtur of merit y but a print] GofpeL 

«/^/jr. ^-190 The freachmgof the GotpAJs 

Faith m hindrance to hoUneffe. p. of.neceffarj andfingular confe-^ 

208. quei/ve. p^6%\ 

. Thetimeof contrariety is the time .- Ghoft, 

for faich to -pforkz p.Z09 Holy GhoA,hov^ he may be [aid 

, Trvo offices of f^ith. p.li6 tojufiifie.^ \ , ^.71; 

FidAiving by faith. I * Grace. 

V^thofadherence^andhithofe'* Salvation/s onlyiy grace. p.6i 
vidtf^e^ the difference betwixt The befi graces are bur injperfeil 
them. ^ . P-^S9 excellencies, p-^i 

Thefre^nentexercifeofhithim-r ^ . 

provesit t'oaffurMHce. p.zZi^\ - . v H 
Fruitful. [ Habits. 

Trne faith is fruitful. ( Two forts of habits acquired and 

• The more bviX&A ^ the fironger 

f , . 


« » 

, Gfory,W. Salyatibo. . 

The inheritance of ^Vj\ all be- 
kever shave alike intereft in 
it. , , . > .*p.l42 

Hen9many wayes God hath glory 
.fromns. - .: p>l^3 


Th aflions of God of fetferat 

forts. W-72^ 

MotP many things in God encos:- 

rage to live oy. faith ^ ^ Gods 

'a^ufficiency. * p.z^i'i 

Gods command. p.^l^ 

Godspromifis. . >p'23} 

Cio6$ power. 

5ods trkth and fidelity. » .p.2 J 6 

3ods performance to them that 

have lived by faith, - p^lij 

latredrfgoodneffe predfitntesle-. , 
vilmen to ails ofh^npc^ p*z^ J . :\ 

infnfed. \ pa 

j.ijo Hafty. 

Afoni hafty /a ^f knfwered , • « 
weai^in faith, f • 1 3 2i 

Heart (?r w/iif ^Z?^ feat offtlth. p. 

'. Hearingl \ '. .-. ^.. . .; 

^^r hearing of ^krifi and his 

^Dc8;rine,rvillmtfave. p. 66 

Divers frKs ^hearing*;^ Ib^ 

Hiftorical, vld. Faith . . 

Holiaeffe. . v 

Inherent holinefle cannot ):^Jhfie 

atiAfave. , f,%6 

Inherent holinels is dpfefiive and 

imperfect. . p.^y 

p 234I The confcitnce dares not refi upon 

^ff fe'/f/ holineflc, no meritorious 
efficacy in iK.. • p.j8.: 

Humble , humbUd. 
Faith makes the hedrt^ humble. 

Pp A 

■•■*»ii««iiw««—i«»««»«— iw—i«M»— ■■•••^•■•■■"■•■^ 


197 . Jfibercat. 

A twpfvld bumblinc according to Ii^renC ejualities dnd ahitities 
A douhlc cuufe of it , and the , inffied m m meams ffperfwafi'- 
VQrkms of e^eh. fA^r/yl^ HH^ argues weal^fi (f faiih, 

Phntj[eflrChriftmttobej$idged » P*I34 

hjthcmeafureand fircngtk of Joy, . 

hg'^l homblings ; thf reafins Sfiritttal joy tjne fiie frttit tf 
of it. p''i9S faith. ^f>9Z 

SQmet kings y which if thy follow SfVtral forts of Y^ ^y^htnct thej 
%:fm Uial\\^xt\>\m%%^WMy he f^rmg. f.^z. 

fuhcrdinate enCLuragemcnts to }oy.4fl( infefMml^k frttit^of faith, 
the heart to f fit it Jelfe upon p.gi 

Chri^. p,\99 Joy three ■0ayescoftfiJmd.p.i46y 

Hwihlings and nteltings '^foff I « * 1 47 

nof hindrtdky faith. Ibid . Juftiiic^ Juftificacion. 

Sutfurtiir^i^fit*. f^ZOt^ There ii not a co-operation of faith' 

I and.oiiem gfocestoy^iAk^yet 

L there is Aco-exiflencekfthmin 

' ^heperfoHJuftified. f.f^ 

Jamet, pn^iUcMononljinfefMChrifi. 

Jimes^vhat kind if faith he fjfeak/ ; f.68- 

of. p.104,105 jQ^lHcacioii) the Tfford opened. 

Ignorance, | ^.69 

firt/f i^iora nee an impediment The natnr^ of it Jefigned. p. 70 . 
to getting faitk p. 1 6%i 70' Joftif^tion an aEHon in God. p. 
Igporance of car ftnfnJ condition,^ . 71 

pfCods jttfiiceyandof the excel' The kjnde of this aliion . f.yz . 
iency of Chrif^ impediments to ^ The meritorions camfeofk* p.ji 
getting faith. t.lJO^The applying canfi of it.-, p.ji 

Imputed, W.Ri^teomoefei Whether Jiulificttioa he hrfore 
Infiddicy.; .; f^th. i^.73 . 

The dangeroHs fiate of pofitive . fnfiifkaticsi mt a di^ideasS. 
wfidchty, . f.158, ^ p^75 

Thedfgrtesof pofnivftRfAt\^. Whether it he Me tra^fenkoR^^cr 

p.159' one continued oQ.. p'7S 

Imerceffion, vid. Pirieft. I JofttBcatkar^^jEww^^ 

Cff twofold imef€eflioA« /.24,l .Mndfafiagm.. p.y$ 

^5' J«- 


Alpfaab et kail 



omfMeffr^MMMeti^nrs h^nft an 

C7d^/ Juftice fitomld cmftraine m 



Kiag. . 
Ckj^fi amittal r^^^King. p. 

. lb. 
Kwwledge , how ond" btlttvn 
differs from Mof hep thirein, p. 



ii<q6o//7 ; Reafons of it. p.6o 


>^ heart ir.clinedto the life offenfe 

ig -tftak^ in fait Ik . ?• ^ 3 3 

of living tjfMtk p.li6 

What it is ns genenaJ to live by 

faisk - /tliS 

TV live hifmkyU u comnm all 

t^Gi4 .^ Ibid 

7i* live ^/4*rfi ist4'^ di^end^ Wfon 

.QodpralL p,2ng 

Liwog ^bj^fattAexeends^ 'ir^* nv^ 

forts of life. p. 110 

relive by faith mChifl df/irK 

. bod;, ' p:2ii 

^ho feveral exigencies Ofid t4'/i' 

Suomof fsuie ^ ito i^hhcH upe 

kjfdtk f. 

22X ,222 

JEmouragements from ^hrifis 
ft^/nege to Art by faith M tb^ 
exigents. p.lZ^^Z^. 

TheicBHJsmQionof oar own exi^ 
gencies and Chrifis fnltseffe^ is 
the very hvia^bj faith npott 
Chrifi. p.2l% 

I To line by faith on Chrifi, is moro 
then ameer ChmpUiningof oar 
warns ^ or an acknvwle^ing of 
his falnejfe. p.2Z6 

To live by faith on Chnfl , is 
more then a meer going t$ Chrifi. 

To UVC by faith on Chrifi , at not 

only to trnfi on Chrifi fir fnpt^ 

pfyjbnrt^ expeH perfcrfnance. 

To life by faith on Chrifi an-, 
• exfekjkfe wcrk;. p.llS 

Argtimentsto perfwade to live 

hy faith. p.Zl^ 

The Ijk of fnith is ccngrucM to 

ot^r Condition. p.zig 

Thencceffiry <►/ living f^ /^iV// 

in a& fe?^ble feqaeftrantms, 

' p.l^l 

Six argnmentsfrvm Gtdhinfelf 

ttf^perfwade to live by fat h. 

■••i - ••'. p,2yi 

?4^ life cf faith is thecnly Chri^ 
'fii^.n\ifc. •' ' p\ZJ^ 

ThoX\(ttffmthistiye only coits 
fcrtable ilk. p.Z^ 

What things ma}rrhey\ft Mtcms- 

f^taki^ ,\ W' ^hct mJikfs it 

^dokfortable. f-Z4i 

Pp2 The 


AiLA«I{ilMbn&cai S'iJWB^ 

The Bfeaff^tkfAfethpf.^iur^ 

: deni^ind fecHres dgmtft' Ml 

frejudieej. / . ' />» 2'40 

ThtUk Qf faith m4ihf thf^^^nt 

. .coniitm good emtigh^ and /tf- 

fftrts (ffinivtrfM And nafuidr 

l^lefuf plies. " : ^ p-244 

The fife of fair h is the' only getting 

, and th-iving\\h. . .?-H5 

TheRtafomofit, '.f'7'^7 

Divers argumnts. from . fefw 

fhriji hmfelf to ferfwade us 

to\i\^ hj faith on him, p. 248 

fid. Chrift. 

• Lord, 

True faith takes Chrifl only to he 

', iVjLord. jxioi 

iV^ uribeleever can accept of 

Chrifi to be his Lord onlj , 

Reafons of it. p'^9^ 

Every heleeven admits of Chrifi 

, tope his Lord., ReafMS of it. 

jfivwta know whether (^hrifi or 
Jin be c/^r Lord. p^ 1 03 

Weak^ faith will hoMur Chrifi as 

^ a Lof d, though .it be not furt 
that he fs its Saviour^ ^p. 136 

True \w^of Chrifi an infal/iifU 

TheloVQ of god mgk 
and the love cf Cifrt 
; vhig-if Inmfeif, 

in gi^ 
f.l6l ^ 




. Minifters, Miniftcry. 
The befi Minifters do mofigoad^ 

andfinde mofi afiliition. p.l 
Good K'liuifters and covetous 

he^v:y caunot agreei mpz. 

Minifters better rfieemed*when 

the heart is rhargid. p. j 

Minifijers mufi forget perfonal in- 

juries nLn they deal wi$hfen* 

■' fible finnvrs. , • /.lO 

/i67i» Minifters mufi deal with 

fioHt and refolute ^ and hew 

with bleeding and affiled fin^ 

ners. , " p,ii 

Hffw preciou fly dear the Mioiftery 
•/ tifeGojpel fifouldke usif $k. 

Miracles, vid. Faith. 


i\r^ natural principle ifja^fying 
faith 9f0w iu a mau, f .70 J?a 

evidence of true faitt^ p.96 ^nSLtutal principle ef unie/iefe 
Love is net feparatedfromyfaith. amd infJeUtj in every mat^ 


Reafons of it. . J? 97 

Tkuc lo\t to Chrifiy three trjah 

of it. p.gS 

Every heleever hath an equal 

interefi in Gods fpecial love, 


heart. p,2c 

There if a Mtxx^Uppofition in the 

hears againfi Chrift^ p,S I 
Natural condition throughly Jhe-- 

dred^away to get a te/eeving 

hart. p^^yl 

Our natoral emditien^^ what 


An Alphabetical T^ABL E» 

n ie cmvinced rf about it. p. 


We have extream need of a Lord 
fefmChrifi. p.i6i 


J^teaduDgthe Word the ordiffkrj. 

means tj which Godimirks faith. 


-^ — 


Ch:iji isfverj waj pted to our Prayers meaues of affurauce. p. 





^ heart apt to h offended at the 
efta$e ofChrifi , Jhews, faith is 

weak, p.l3$ 


A mamfold. ofpofition againft 

Chrfjt, his ferfon , condition^ 

. Scefter and government , 

and hia righteoufne^e. f.. 8. 

. 8z,83 

Ordinances nr^ meanes to grow 
up unto ajfnraficf. p^.zSo 



Peace in the confcience^ what it is. 

Peace of a ^hrifiian mufi he rati^ 
fiedina donhle Court. p.i^S 

The difference betwixt the ptSLCe 
of a ftrongand wifak.be liever. 

D/o namral power in man to pro- 
duce faith. p>J7^ 
werfcvcrii^ vertue fnm.Chrift. 


Chrifi auointed to he a Prieft^ 

J fatisfa^orjrVxitSi. p. 21 

ji»^expiatorjVxv:&. p.2,1,22. 
ChnSl^ how the Prieft and Altar. ^ 

The efficacj of his VncRlyjacri*- 

f^f' . p^i^ 

Chrifta Vri€i!t,bj way of inter- 
Chrifi anointed to be /» Prophet,. 

What it imf lies. ^ p.ZJ 

Prffumption, W: Faith. 

Prefumption a mofi confident 
wor}^ but^ verj hofe (jualitjf, 


A pregnant difference betwixt 
Premmption andfaith.p.ioSj. 

A divine promife entirely refted 
on^an Argument of fir ong faith; 


ManjipTOm(c^ believed at once^ 

the ftronger is our faith, p.. 

' . . 13O' 

Difcouranng obje{}ic«s,ahoht the- 

pcomnes anfwered:. f*Zi 5 > 

Vid. Truth; 
i 'Pp.3. R. 






It is very Hnefj9tatitnd nnreafin* 

kevtr hath m hnrefi m it. 

rmjQ'/i' Htgbceoiifiiefle, inhe-- 
rent: and imfnted. /. 5 ^ 

♦ Ahhnottot^eiVt C^rifi,fr4-\ Faith refi:s^ ^^^^^. ^^T^^ 
fired. p>i^6 

Redemption, aS Metvers havta 
jiareinit. ^.140,141 

Rcfiifal. - 
. F^rwf rrefufab cfjChrifi Jhtmla 

not ks^f ns off from f^efint ac^ 
cefting of him. /• ZO 

The finfuhteffe and danger offkch 
tihMSyyet evenjuch have 
erconragement to belceve. ^. 

Rightcoufiicfle/tr jnJUJickti^ 

m^ P. 5' 

The Rightconfoeffe of fefw 

Ckrifi is tfhat t^j vpln^h.only 

we are jafiified. f-J^ 

Wh^f i^ meant bj the right^cnf* 

m-fetf Chrifi. ^.76 

Several ihj^ionragainfi the i«?- 

fhtMiim o/rtghteoufiiefTv^ 

fwertd.' hT^ai 

Whether t^9i^f rightcoufnetk^* 

Stch have the more reafcn to 
come in 9 and not to rcfiife any 
longer. ~ ^.204 


A near rdfttion betwixt Chrijl 
and a beltever. f -2 5 3 

A IfecialKtlztion gives f^i" 
a I title ^ and a Jh^^cial obligati- 
on^ and hath ajpecial affeiUcn. 

- Remiffion. 
Remiffion af/;f.f, what it is. p. 

The fcttl fenfdh of finne ^ pnts 
■' ipfilfvn feffu Chrifi for re- 
miffion of Jin. f.49 
Remiffion offinnes belongs to ju* 
JHfication. , ^ /^. 74 
Horp far remiflion cfjimtes ex^ 
fends in fkftlfication. ^.75 
Remi&on if finnei^ every be- 

201,202 fntedbe thefaffive^or aBive 

andpaffive reafom if the lat^ 
tcr. f.j% 

Chrijt befionrs his rightemfnefs 
nfm HS^the cimfvrt ofir.fAi j 
Confidence in natur-al rigbteouf" 
nefle an impediment to faith, 


Sacrifice, W. Prieft. . 
Sacraments meanes of affnrancr, 



Salvation, /?w^ things have re^ 

ference to it by way of proper 

' caufality^and/ome things by 

way, ofcrdfr. ^.54 

• Vid. Grace. 

Salvatloii^iV conferred iH fuch t^ 
TPayypherby Godonly may have 


Ao Alphabeckal T A fi L £. 

thi^krj efit^ 


Stlratioa U mf /br, Imf hj he^ 

SancUty, vid, Cbasgc 
SaCis&Aion of foul m Chriji ^- 
Iffte ^ an Argument (fMfirmg 
faith. f*i7»9 

Chrifi is aftngulat Saviour^JW, 

Difercfwe hetmxt him 4md other 

Savioufs. p. 14 

A General Savioiir,i» v^hatfenfe. 

^*nfighty Saviour^ hem thU 

appears.^. p. 16 

9A perfefl S^'vicm^ in what this 

cmfijls. - fA6 

The alonenefeyfnlnejfe, and effi" 

focj^hisSm^iiOti fA6 

Scorners mil become troatlcrs. 


Many kckings^ and y:-t mthh^ 


Jbvngfyitb. f,i2j 

A threefold £t\(to he denyed. f. 


Admtlefcnkofftn^ . /.206 
S^ihlt Jtnners are inqmiftive^ 


Reafontofit. pji 

Sinnerr^fome hardned^ feme made 

•fcitfible. ^, J 

Seafibie finners are refih/edfor 

themeamesj a$ weU as for the 

end f^g 

Tw9 farts if finners gener^y r#r- 

rufted^ and fcnfibly exferien- 

^^« ^.54 

Several degrees uf fenfihleneffe in 

. finners^ p.jj 

Sme fenfibleneffe of onrfinful 

condition mnft go before faith ^ 

taking Chnfi as ^ Lord and 

Saviour. - ^,91 : 

What ii^afv^et and afafe cottrfe 

for afenfiUe ftnnet, pA^i > 



!7W The trmlj ienfiblc heart hath 
comes of them , fhould not Sj- three properties in it that do in- 
cmrage from btheving, p. vite the Lord to gratifie 4t 1 

213 . with djfurance, p.zSo 

Efficacy of feektng , wherein it Sick. 

confffis. /• 2 1 3 Chrifi is a Fhyfician to a fvckfin- - 

Sight le^inpJhallalKi^ayes come ner. . . f-^OJ 

to fimething. ^»^14 

f double anjwer to the feeling of 

the foul. P'^^4 

ymething may come in upon eve^ 

ry faithful kekkig. f,}i$ 

if-denyal in near and great oc- 

Chrifi -mU not lodth thee becaufe 
of thy finful nature ^ but will 
help thee becaufe thou art a 
{Kkperfon. p^TjA •) 


I isfirmsg, ' . ' ' p.izg J 

•• The. 

An Alphabetical T A BLE> ^ 

The leagHC of the heart with GsxA 'taking. \P--+<S 

an mfcdimcnt to heleeving. Vpmwhat grounds the ftmlt^)^^ 

f. 153 Chrijt, f.^7 

Greatncjfe cf finning a ftrong T^/i taking is refilved agamft 
reafon to compel the foible to I $intnking. - f.^7 

' Chrifi. P- 184 1 Two grounds o/taking Chriil to 

Sorrow for /inland fuith inChrifi 
go together. fAQ& 


3^!»f have right to thy foul I'tft 
GodandChrifi. p. 166 

he a Lord^ com^itlforj and in^ 

Whatii^ a 'cAning of faith ^ u a 

lijf'^rni.Z " ' ^ '^^^k'S. /• 1 S 3 


Chri^ outbids all Merchants fcr Two forts ^/ rempiujons, againfi 
thy foiil. p. 166 which \jjjurMjce doth arme d 

Howjhat^efnl and.scnreafonahle teleever. ^ P-^?^ 

^ it is to ksep the foule from Temporary, W. Faith, • 
Chrifi. p.167 ' Tendernefle. 

Spirit. Gods tenderneffe mojl terwari^ 

' Spirit of God , the immediate and weakbeleevers, p. I4<5 

fole caufe of faith, p.i 76,177 Troubled. 

Studied. e/^ troubled foul looks jnainlj 

What t kings to be principally flu- , how tof^ve it f elf. p.6 

djed hj him that ' would get a Reafons of it. p.j 

beleeving heart. f. 1 78, 179 They are not troubled for ftnne^ 

Strength. who do not Jlrive to he faved. 

TroubledyS^A-/ muFl be direOed 

to Chrifi. p. 1 2 

Reafcnsofit. Ibid 

Chrifis love^ a figne of weak\ Truth and fidelity, as appljed to 
fait'h. ?• ^ 3 2 I p^<^^'^fi^^conftJls in three thing f . 

Trefent corruptions in exceeding 
ftrength, no prejudice to faith. 

STotufped: Gods favour^ and 


Taking of Chrifis is of all Chrifi. 

It is only of Chrifi. . p.46 
Thi4 taking is freed from mif- 



e^V€;rtual interefi in Chrifi t 
very Beleevtr partakss of. 


An Alphabetical.T ABLE. 

£ very Beieever fart ^kes of[ Unbelief /i fto cure to thefirentrtk 
Chrifts crncifying vercuc f. \ of fin. • p.zc6,207 

143 Mnhclkfireedsanw^JjpofitiontO" 

JEvny beieever partaker of pre- 
ferving vertue from Chrift 

wards hclj dnties. p.zio 
A threefold difference betypixt 

Every beieever partakes of 

Chrifis nffifiing vercuc. p, 


Uncheerfulnefle of heart fhews 
Jaith to be weak^ f • 1 3 5 

f.144, ^» Hnbeleever and a belee^ 



An unholy htkever m a4 pros- 
per aphrafe as a holy T)txil, 

p. 1 00 
Uulyelief. . j ^^uprij^ht are to pk.ife God, 

Dangerous mifery o/unbelief. p. ' a meanes of ajJHruKce. p. 

Unbelief /f^-yf J all our fins upon 



record. - p.Sy Unwortbinefle yZo///^ not keep m 

Theunhclkyetmufialcneanfwer . off from Chrift. ;.i88 

for h^ fins p.Sj Perfonal unworchinefTe ^ no 

TheunhQkevcvjfsdgedas an un- 
righteous perfon'. p.8S 
Tkegreatneffeofthefinne ofun- 

prejudice but a furtherance, p* 


ayf twofold unw or thine ffe, p. 


Habi. ud unity of all true faith 
in four particulars, p.iig^ 



belief proved* p.88 

AJinne ag^infi greateft love. Ibid 
Againft the only remedy. p,Sg 
Makes void all the Covenant of 

grace. p.%g 

DireUly murders the foul .p.Sg 
Unbelieving /^rf dangerous, p. 

. 1 60 . Waiting. 

Unbelief /^Wi all our fins upon the A Vfzixxng faith is afirongfaith. 

foul. ' p.i6o p'150 

nbelicf grieves the heart of Way. 

Chrift. p.l66\ Way of beleevers is not a By. 

The cunmngs ofttaturat unbelief way, mr an uncertain way ^. 

hindrances to faith. . /^4 7 5 • 
'Nhdt thofe cunnings are. p. 1 75, 

Jnbel^^ ^ ^^^ T^^fi offinnespp. 


1 10 

An anxious and careful foul is 

weak in faith, , J6U13 f 

Qjl A 


Alphabetical TivBLE< 

that Chrifl is its SavipHT^ jet A^ *w«aK Meever will h mmri 
Ti'i/lh?jQurCifriJia/itfL'^tJ.'^, fn^LUedto dk, ^I54 

^, 136 1^ weak htletvtr hath not fncb 

A weak f^ith , yfhdt it wants j cheerful^ exfeflatitmfy fu/r ^ «i- 

Ir^ breadth $f ferfwafim^^iMkes j . et fnkmijponsy - P- ' 5 5 

af in dfp:h of hftmiiitj. p. c^wtak Meevir is more entsm^ 

1:3 7 1 gled wiik e^cacy of temftor 
A weak faith , ihsigli^ it have ; ti^^ns. f • i S 5 

bf^t tender cwhdenees of Will 

its incertft in Chrifi , M it 

kith firing dipkes andcom^ , The WiQ cann&t of itfelf en- 
bates^ wit^ ttnbeliife, pag^ Sven it felfe to' that great 

137 pm ^ life helie^ing. ^•33, 

A x^^k faith will not reft in 34 

weaknejfe^iftrnPhlfeinit.p,iiS Chrifl twilling to accept fin* 

A weak/rfifA venturts it s^ foul \ ners proved. f«i93 

en Chrifl. y though it cannot Chrifti Will tfi fave Jinners ^ 

clear its title ^ mr anfwtr iti 

fears, fAl9 

A weak ^ele^ver falls Jbort in 

joy. fi46 

* A weak. Beleever hath mt th4t 

fweet peace a firing beleever 

hath. h^Al 

A Weak. Beleever hath mt 

that Jweetnejfe in cim^ 

mnnion with God^, pxg. 

madfefted three wayej^p.ig^^ 
Vid. Af&iraoct 

The WordiiW Prayer jhe great^ 
pifwer of God to change the 
heart and Conquep Satan* 

,_ Vbat word a fimoer Jk 

weak? Bekever hath not induce thefmlto believe, p. 
that fncceffe^lneffe in com^ 1 5 j 

mnnion with . God. fag. T*f word dt the Mimfterial i 


A weak, bekever is mare nnr^ 
der the power <f the crea- 
tsere then the ftrong. pag. 


A WeA bekever cannoe bring 

Qd fo much glcfry. us a 

ftrnment H beget faith, j 

Thime^a meanet Ir mal^ti 
kpo^onrinterefi $0 Ckrijt. f, 






The imrld ^H impediment teh^ 

Uning. ^.174 

Jn what the ferfeElion of good 

Vforksdi^hcmjjfi. ^58,59 
Jfo proiortififf htvrixp onr worl^ 

^vd bur far don, ^. 5 9 60 

Wi^i rd,ttkn there is hetrvixt 

g0od works /tnJ falvation. p- 


^OT^jHfHfie$ttrfmtk f.to$ 

Hm works can evideme fmth^ 

fince evii men may ferfirrtn 

them^ andfome Meevtrj have 

not Tvheremthal to do them. f. 



There is adonble wortbiaeflc. 

Vid. Unworchinefle. 

BOOKS Prioted, and are to be fold by Admirm By f eld, . 

atihe BiHe in t'opcs^igadAHty.t^t Lnmkard'fifM 

AComcnttry upon the three firft Oiapen ofGntijfs^ by thai ^ 
Reverend Divine Mr. f^ 9fih$t, face Prtachct of Godt • 
WardatOi»rcitf)?^r,iQ the County of D^ fit , in M.^ 

All the Works of Mr. Stifhin MdrJtJ collf^i ioto one ^ 

The ReafoDs prefcnted by the diflehcing firetbrrn , againll ' 
certain proponciorsconceningPrefbyterurl Goverament, «h- 
getber with the aniwer of the A^Tembly of Dtvtnei to thofe rca- 
f ^n^ of Diffcnt j As alfo ibe Papers and Aufwtrs oftbr Dtflert^^ * 
ing Brethren; and rhe( ommictecofclieAffembly jNHiitto the : 
Committee of Lords and CommoDf, tod^AfcToUy^of Divinei 
for accomodacion, in 4*^» . 

The bumble Adviceof the AfdtabtyofDrvfrrercOflceminga 
i4rgir and iht l^fer Cauchi,me^ prcfrhrcd by rbecD to both 
Houfes of Parliame^ir^with ihtprooftifaercoFotil 4»f abf 'Sctip*^ 
cares in th? Margin, in 4* 

The ten h'Mufe , fcvtral Pocofis,ctMi!pilei i^rrtft great rafttt^v 
of wit and learning foHof delight; wherein, efprcially is coo«- 

*C&ifitd,,a coroplcat Difcourfe and defcription of the four Ele-- 
mcnra, Conftitutions, AgesoCnHOiSipafonsof the year; toge^> 

cliec wtfh an exaft Epicomte of the foariMoaai;cbi€s$ AKo a i 

Useful and ImfovH' AtcP 



Jesus the Son of God 


With a Humble Attempt to Anfwcr therqi 
according to Scripture. 

Quest. I. What is the true Meaning of the Nam<! 
Son of God, given to Cbriji in the New Tefta- 
ment, anfl efpecially where the Belief of it is madd 
neceflary to Salvation ? 

Quest. II. Did the Difciples of Ci>^^ certainly believe 
that Jsfus was the True and Eternal God during his' 
Life-time, or not 'till after his Death and Refur^* 
reftion ? 

Quest. 111. Could the Son ef God properly enter into t 
Covenant with Goo his leather before the Creation^ 
to do and fuffet what was neceflary to our Redemp* 
tion without having any human Soul which might 
confent to fuiFer f 

, With fcveral other ENqyiRiEs of equal Moment 

To which is Added, 

A Charitable ESSAY 

On the true Importance of any Human Schetnes to 
explain the Sacred Dodrine of the TaiNiTt. 


-■ I ., . ■ - ■ . _ _ ___^__^^____^_^^ 


Printed; and fold by J. Oswald, at the Roji -%t\iL 
Crown Titxc the AMnJiott'HBu/i ', and J. Bucklano^ 
at the Bud in Pater-nofter-Kow^ 174^» 

^Pricc ftitch'd 2s.} 










JTT cannot be of much Importance 
-* fir the Reader to be informed wba, 
was the Writer of thefe Paper i : ITef 
if it loiU be ar^ SatisfaSiiony tb^ Au- 
thor bimfelf prefumes to fay ^ It is one 
ntfho has /pent many Tears of bis Life 
in diligent Inquiries into tbe facred 
DoBrines of the Gofpel^ kjf a confianli 
and laborious Search of tbe Holy Scrips, 
turesy nor is be ajhamed to add^ with, 
continual Application to the God of all 
Light and Grace for tbelnfiruBion of 
his H^: Spirit^ that be might better un-*, 
fki^fi^f^ tb& Things difcoverd in hit 

A a Word* 

iv ; PREFACE, 

Word* He alfo takes the freedom to 
fayy tbefe Papers are the ProduSi of that 
part of Life when his Powers of Mind 
and Body were in full Vigour* 

The Author has fometimes been ready 
iofuppofey that fever al of the ^ueflions 
here prppofedi may ^e very ufeful to- 
wards the further explaining fome of 
thofe Parts of Scripture which have been 
lefs fludied^ efpecially concerning God 
the Father, and the Divine and Hu- 
^an Natures of his Son Jefus Chrift, 
whom to know^ to truji itty and to love^ 
is eternal Life : and he thinks he can 
fafely appeal to God concerning the Ho-- 
nejly and Sincerity pf his own iB^ndea-- 
vours^ to gi'Ue ti faithful Anfwer to all 
thefe Enquiries^ according to the clear- 
efi Light he could find in the Hofy 

ffe has one Favour . to best of his Rea^ I 

ders'i and that is, that they would not 
examine any of tbefe Papers by the mete 

^ Di&atu 



DiBates df their own reafoning PowerSy 
for the SubjeSi is a mere Matter of 
Divine Revelation ; nor that they would 
take the Sentiments or Schemes of elder 
pr later Writers^ whether Schoolmen 
or Fathers^ or Divines of any Party^ 
for a perfeSl Tefl of Truth and OrthfH 
doxy in thefe f acred Suhje&s* 

Tet be freely and delightfully con- 
fejfes thefe following Articles hor^vwd 
from the Athanafian Greedy (viz.) 
We believe and confefs the Lord Jeliis 
Chrift the Son of God, is both God 
and Man ; God of the fame Subftance 
with the Father, and Man of the Sub- 
fiance of his Mother, horn into the 
World ; perfedt God and perfect Man ; 
of a reafbnable Soul, and human Flefli* ; 
fubfifting together i Equal to the Fa- 
ther, as touching his Godhead, and «. 
yet inferior to the Father^ as touching * 
his Manhood : One, not by Conyer- 
fibri of the Gddheid info the Flefh, 
^ut-by taking of the Manhood into ^ 

i God, ' 

fi ^ p R E p A e I. j 

Gpd, fa as to beci^in^ m^ p^rfonal 

J^e>Htx or <Hic FeriPA: %i^ ^. ^h^ rei^- 
^opAbl^ Soul sin4 Flcih is one Man, fo 

^^rod s\nd J^iam are oi^p C^rift, wH9 M- 
^e4 for our SalvatiQi^ ^c. 

72k>' I freely 0ndcheq^faUy ^hmv^, 
ledge all tldiy y^t t u^ke no J^uman 
Writings for a left of the Divinity i 
or XfutA of my Opinions : And^l iould ^ 
wij/) all my Readers would lay afi^, 
all other "T^ofhersx k^Ji^^ the mere 
t^r iters of the J^foly J^criptu^es, in 
Juch Enquiries whefq the . Light of 
thefe JDi%>ine Tru,tfi{ i/ofll alfo fhm/i 
hrighteft^ which /fre npf( Uf be knflwn 1 
hy the mere Lig^ of j^att^rey hut 
are intirely to be lear:ned, by tb^ fte- 
velation of God to hsj; Sp», Jpfus Chrift, 
and to his holy Apoftie^, 

..i^ui if this Proj^if^^ b^ ^erefy 
purfuedy the Autbqr^ kw^y hop^ 
th^e- Papers fne^. faid Acceptance 
a^ff^g the diligifft ami honeft En- 


fmreri after ^Prut&y fo :far )at ha^ 
as ta buve his ttt^tUh^ Mifiahs ^P- 
tied Uffd forgwe»i and bhfincift E«i- 
deaveurs accl^iedi to tnake. ifiinM Ybif 
Seriptiire to its Felkw-€irxfifms ^• 
iiofi important Artichs that nhfe f » 
God th)e Father ii«/iiri Son Jd!i)^€krill 
oarLord) vMck are iffi ihacb ^k- 
forionce toward our ^Salikkion^ 

■ * * ' 

Tet .finaUy to ^vind vil ^Q^cMmy 
and Dangers of Mifiake, I think jr^ 
tnay be proper here to take notice^ 
that there have hen generally two 
vMys among our Proteftant Divines 
allowed to explain the Filiation or Son- 
ihip of our LordJeCm Chrift, in his Di- 
wne Nature ; the one is^ $he Real and 
Supernaturaly whifb is granted to be 
utterly incomprehenfibley relating chief- 
ly to the Nature of the Father and 
the Son I the other is Scriptural and 
Oeconomicali relating chiefly to their 
€hard6lers or Offices in our Salva- 
tiony wbicb is mors tafy to be under ^ 



fiood : I mufi achumSttdte I incUm 
mafi to the fecond, iecaiyt this allows 
the mofl perfect Equality, evert One- 
nefs or Samenefs in the. Godhead, wbe- 
tber applied to the- Father or the Son, 
and thus it maintains the true God- 
head itfelf to he underived and felf-ex- 
ifient in both ; and upon ibis Suppofition- 
I believe the fecond x>f tbefe Writers 
have been always efieemed perfeBly 
fmnd and erthedox, as well as, the 



QjJ E S T I O N L 

fPiat ss the meaning of the Name 
Son of God, as given to Chrift in 
the New Tefiamenty where the Belief 
of it ii necejfary to Salvation ? 



9tntr\ I S of fomc Importance in the 

I Dodrines of the Gofpel, and efpe* 

JL cially in the great Article of the 

bleflcd Trinity y to know the 

meaning of the Name Son of God, which 

is fo often given to our Lord Jejus thrift in 

the New Teftament : for hereby we (hall be 

better able to underhand the chief Import 

and Deiign of thofc Places of Scripture: 

But here I defire my Reader to obfcrve, that 
I am not enquiring into the highefl and moft 
fublime Senfeof which 'tis pofllble that ourLord 
himfelf might have the Idea when he ufcd that 
Word 5 but what is the Scnfc that Chrift or the 
Apoftles and Writers of the Niw Teftament 

B more 


2 Of thg Name Son of God, 

more dircdly dcfigncd to convey to thofc who 
heard them, and in what Scnfc tht People 
generally could and did underftand this Name. 

*Tis evident from feveral Expreffions of 
0&r^,that he well knew that his own Words 
fometimcs carried in them a much nobler and 
fublimer Signification, than barely that which 
he dcfigned to convey to the JewSy or even 
to his own Difciples at that Time ; As when 
he fays to the Jews^ Before Abraham was 
I anty John 8. 5-8. And fowhen he fays to 
his Difciples, John 14. 10. 1 am^ in the 
Father y and the Father in me^ they could 
not know that glorious and fublime Relation 
of Chrifi to the Father, and his intimate One- 
nefs with the Father, which he himfelf was 
pcrfeftly acquainted with. 
• My chief Bufincfs in this Difcourfc there- 
fore is only to (how what is the true Idea 
or Meaning of the Word Son of God^ which 
our Saviour or the facred Writers defigned to 
convey to their Difciples thro' all Ages and 
Nations by this Harney and in which 'tis poC- 
iible their Hearers could underftand them, or 
we who read the fame Words. 

And in order to find this Senfe of it, let 
us con fid er thofe Texts of Scripture wherein* 
the Belief oi Chrifi to be the Son of God is 
made the great Rcquifite in order to Salvation, 
«nd a neceflary Ingredient of Chriftianity- 
For in thefe places of Scripture, thefe two 
Confidcrations will offer themfelvcs, (i.) That 

3 the 

m given to Chrift. j 

the Scnfe of thcfc Words muft be flain^ 
familiar^ and eajy to he underjioods other- 
wife it could not be made a neceflary Article, 
or a Fundamental of the Chriftian Faith. 
It muft have alfo {^idly) fame apparent Con^ 
nexion with and Influence into our Salvation^ 
other vife the Belief of it would not have 
been made fo grand a^ Requifite in order to 
be &ved i ' for it is fcarce to be imagined 
that the bleiTed God would appoint any mere 
arbitrary and unoperative Speculations to be 
the Terms of our enjoying his favour. Now^ 
both f heie ConfideratLons will give us fome 
Afliftance toward our finding out the true 
Senfe of this Title. 

The Texts of ' Scripture, wherein a Be- 
lief of Je/us to be the Son of God fcems to 
be made the great necefTary Term of our Sal- 
vation, are fuch as thefe. John ^. i8. He 
that believeth not is condemned already^ 
becaufe he bath not believed in the Name of 
the only begotten Son of God. John 20, 31. 
Thefe things are written^ that ye might 
believe that Jefus is the thrifts the Son of 
Gody and that believing ye might have Life 
thrdugh his Name, i John f. 13. Thefe 
things have I written to you that believe 
^n the Name of the Son of Gody that ye 
may know that ye have eternal Life^ and 
that ye may believe on the Name of the 
Son of God. I John 4. 1 y. Whofoever fiall 
€onf€fs that Jefus is the Son of God, God 

B % dwel- 


4 Of the Name Son of God, 

dwelleth in him. i John 2* 23. Whofievet 
denietb the Son^ the fame hath not the 
Father. Afts 8. 37. And "Philip faid tB 
the Eunuch J if thou believeft with all thy 
Hearty thou mayjl be baptized^ and he an- 
^ " ' fwered and fatd^ I believe that Jefus 

Chriji is the Son of God: and he baptized 

Now if believing or not believing Chrifi 
to be the Son of God has Salvation and Dam- 
nation annexed to it by the (acred Writers, then 
furely Visof conHderable Importance to know 
what this Name means^ that we may not in-- 
dude too little in it, and by leaving out fomc 
important Part, expofe ourfelves to that Ana* 
thema i nor . include too much in it, and fb 
be tempted to lay our weaker Neighbours 
under the like Condemnation for want of 
fufficicnt Knowledge. 

But blefled be God, fince it is a Name of . 
fuch Importance, he has not confined this 
Name precifcly to one ilngle, narrow, ab- 
ftrufe and difficult Idea, but has affixed it to 
fevcral Ideas in Scripture, that fo if we re- 
ceive it in the moft important Senfes, we may 
be fecured from the fcriptural Condemnation ,» 
tho' we (hould not happen to underftand and 
receive it in all the fublime Scnies which 
may be applied to it. 

Let it be noted alfo, that perhaps the vari- 
ous Imaginations and Reafonings of Men may 
have affixed more Scnfcs to this Phrafc than 


Ik. "k 

as given to Chrift. 5 

Scripture has ever done : Yet, in order to give 
this Enquiry a fuller Conftderation, we will 
furvey the fcveral Senfes which have been 
ufually pat upon it ; and this fliall be the ^rji 
Argument which I (hall ufe toward the Proof 
of the true Signification of this Name in the 
New Tcftament, /. e. by way of a disjundive 
Syllogifm, propofing fcveral and excluding 
Tome of them. 

Sect. I. The firft Argument toward the 
^roof of the Senfe of this Name^ Son 
of God. 


'T^HIS Name, Son of God^ hath been fup- 
•*• pofed to be given to our Lord Jefus 
thrift upon fome or all of thefe five accounts. 
(i.) Becaufe of an eternal and unconceivable 
Generation by the Pcrfon of the Father in the 
. Samcnefs of the Divine Eflcnce. (2.) Be- 
caufe of the glorious Derivation of his human 
Soul from God before the Creation of this 
World, (3.) Becaufe of his Incarnation or 
coming into this World by an extraordinary 
Conception, and Birth of a Virgin without an 
.earthly Father, by the immediate Operation 
of God. (4.) Becaufe of his Rcfurreftion from 
the Dead, and high Exaltation, (f •) In order 
to point out that glorious Perfon who had in 
general fome fublime and /tngular Relation to 
God, and who alfo was to fudaia the Cha- 

B 3 rafter 

6 Of the Name Son of God, 

rader and Office of the Mejjiah^ the Saviour 
of the World. 

L The firft of thcfe Senfcs is patronized 
by many Writers, viz. That an eternal un- 
conceive able Generatitm of the Terfon of the 
Son by the Terfon of the Father in the 
Samenefs of the divine Effence^ confubftaip- 
tialy coequal and coeternal with the Father^ 
is included in the Name Son of God. 

But I am perfuaded this can never be the 
Senfe of this Name in thofe feveral Terrs 
befbre cited : They can never iignify, that 
it is ncceflary to Salvation to believe Cfer//? 
to be the eternal Son of God as a dijiin5t 
^erfon in the fame divine Effence^ fro- 
ceeaing from the Father by fuch an eternal 
and incomprehenjible Generation. For, 

1 . If this be never fo true, yet it is confeft 
to be unconccivcable. Now, if it be fo very 
unconceivcable, fo myfterious and fublime a 
Dodrine, then I do not think the gracious 
God would put fuch a difficult Teft upon the 
Faith of young Difciples, poor illiterate Men 
and Women, in the very Beginning of the 
Goipel, and exclude them from Heaven for 
not believing it, 

2, Nor *indccd is this eternal Generation 
and conJUbJiantial Sonjbip clearly enough re- 
vealed in Scripture for us to make it a fun- 
damental Article in any Age, and to damn 
all who don t receive it. 1 cannot fco Evi- 
4<Q(C enough in the ^Word of God to make 

as given to Chrift. ^"^ 

" the Salvation of all Mankind, tlic Poor and 
the Ignorant, the labouring Men and the 
Children, (even in fuch a Day of Knowledge 
as this is) to depend on fuch a Do£lrine, which 
the naoft learned, and pious Chriftians in all 
Ages have confeft to be attended with fo 
many Difficulties, which, after th^ Labour and - 
Study of near 1400 Years, is fo uncon- 
ceiveablc in itfelf, and was at firft fo obfcurely 
revealed ; much lefs can I fuppofe this notion 
of the Son of God could be made a ncccflary 
and fundamental Article in thofe Dawnings 
of the Gofpel-day. 

Befides, 3. There have- been fome very 
pious and .learned Men in fcveral Ages, 
who have Acknowledged Chrijl's true God-- 
heady and yet have fuppofcd -that the 
Sonjhip of Chriji referred rather to his human 
Nature y or to his Office of Meffiah^ than to 
fuch an eternal Generation and confubftantial 
Sonjhip : And there arc fome in our Age who 
have given fufficient Proofs of their good 
Learning and fincere Piety, who heartily be- 
lieve the etertml Godhead of Chrifi^ and yet 
doubt or disbelieve this eternal Generation 
and derivation of his Perfon, as God, and I 
will never pronounce an Anathema upon 

Objeei. But fome will fay, " If the Name 
** Son of God doth not fignify eternal Ge- 
^* neration by the Father in the Samenefs 
^ of the divine EJfence or Subjiancey yet 

E 4 ** fjrcly 

Of th Name Son of Qo^ '^ 

^^ furcly it muft at Icaft import Chrijl^s true 
*^ and eternal Godhead" 

Anfw, I. This Name Son and Sons of God 
is often ufed in the Bible, and applied vari- 
oufly to Men and .to Angels as well as to 
Chriji : but 'tis never ufed in any one place 
to fignify true and eternal Godhead that I 
can find, uhlcfs it be in thofc very Places 
which are at prefcnt under Debate. And 
therefore when Chrifi is called eminently and 
abfolutely the Son of God^ the Meaning of 
it does not neccffarily rife higher than that 
he is the mod eminent of all other Beings 
(Men or Angels) that are called Sons of 
Gody without a certain Determination whether 
he be true God^ or no, by the mc?e ufc of 
that Name. 

Anfw. 2. This Name Son of God cannot 
neceflarily fignify his true Godhead any other- 
wife, than h^ fuppofing it primarily to fignify 
his coejfenttal oonjbip^ or that he is a Son of 
the fame Nature and £ (fence with the Father^ 
even as a Son among Men has the fame fpe^ 
cifical EJfence with his Father, and then con- 
fcquentially that the Son of God is true God^ 
becaufe his Father is fo. Now, we have bc- 
fqre proved, that this Name cannot neceflarily 
fignify his coeffential or confubjiantial Sonpip^ 
and therefore it cannot neceflarily fignify his 
true Godhead. 

Anfw. 3. It is evident from fome Parts of 
the Conduft of Teter and other Difciplcs 




as given to Ghrift. 9 

during the Life of Chriji on Earth, that they 
did not heartily believe they had the true and 
eternal God among them, and that their Ma- 
iler was the true and eternal God, as when 
they rebuked him, when they qucftioned his 
Knowledgp of fonic things, when they won- 
dered, and were fo aftonifhcd at his working 
Miracles, e^r. as I Ihall (hew hereafter : Yet 
'tis plain that they then believed him to be the 
Son of God I for this was made nccclfary to 
their Salvation in that day, and they profeft 
this Belief roundly, that he was the Son of 
God. Therefore this Name docs not certain- 
ly declare his Divine Nature. 

Obj. 2. It will be faid then, How comes it 
to pafs, that when the High Prieft asked our 
Saviour, ^rt thou the Chriji the Son of the 
Blejfed? Andjefus anfdueredy lam^hAsi^V. 
14; 61 J 62, in}^.<$4. he charges our Saviour 
with BUfphetny^ if his calling himfelf the 
Son of God did not imply his true God-- 
head f 

Anfw. It is evident that the Defign of the 
ivicked yews was to fix the higheft and moft 
frriminal Charge they could againft him : But 
there was no fufficient Foundation for this 
Charge, which our Saviour in another Place 
fully proves, John 10. 33, 34. as I have 
fhcwn elfewherc, in what follows. Thus it 
appears, that tho' it be fully agreed that 
jefus Chriji^ the Son of God, has true 
godhead belonging to him^ becaufe divine 

2 Names 

To Of the Name Son of God, . 

Names and Titles arc given him, yet this 
Name Son of God docs not ncceflarily and 
certainly difcover or imply it. Thus much 
for the firft fuppofed Senfc of this Name. 

11. Some may fuppofe the Name Son of 
God relates to his human Soul^ and iigni- 
fies the glorious peculiar derivation of it 
from God the Father before the Creation 
of the World, and that in this Scnfe he is 
called the firft-born of every Creaturey and 
the Beginning of the Creation of God. Col 
I. If. and Rev. 3. 14. 

Anfw. Tho' I am very much inclined to 
believe that Chrift is in this Senfc the Son of 
Gody and that his human Soul had fuch a glo- 
rious Derivation from the Father before the 
Creation of the World, and that he is the 
frfl'born of every Creature' ^nd the Begin- 
ning of the Creation ofGody as in Col. i. if. 
and that his human Soul had as noble a Pre- 
eminence above other Souls in its Origin, as 
his human Body had a Pre-eminence above 
other Bodies, that fo in all things he might 
have the ^re-eminencey CoL i. 18. Yet 
I cannot think this precife Idea is the ve- 
ry thing dcfigned in thofe Texts of Scrip- 
ture, wherein our Salvation is made to depend 
on the Belief of Chriji being the Son of 
Qodh for, 

(i) Tho" the Apoftles Taul and Johny and 
perhaps the reft of them, arrived at this com- 
pleat Idea of his glorious pre-exijlent Human 


cs given /a Chrift* 1 1 

S^ulm due time, yet it doth not appear cvi- 

I dcntly that the Difciples had all attained fuch 

an Idea fo foon as they believed that he was 

j the Son ofGod^ in a fufficient manner for 

I thdr attaining the Favour of God and a State 

of Salvation *. 

(2 ) There have been thoufands of Chriftians 
in fcvcral Ages of the Church who have been 
(aved, knd yet have not entertained this Opi- 
nion concerning the Soul of Chrift ^ that it had 
a Being before the World was created, and 
and that it was the firft-born of all the Crea- 
tures of Godi and therefore this cannot be the 
Senfc of that Title in thofe Texts. 

III. 1 fay therefore, in the Third place, tliat 
this Title, Sm of Gody is given to Chrifi^ 
Ibmetimes upon the account of his Incarna-- 
\ nion and miraculous Birth. Luke i. 3 1, 32. 
Thou [halt iring forth a Son, and /halt call 
his Mame Jefus : hefhall be great ^ andjhall 
be called the Son of the Highe/i. f. 3 5-. The 
-Holy Gboji Jball come upon Thee, and the 
Vawer of the Higheji Jball overjhadow Thee^ 
therefore alfo that Holy thing that /ball be 
born ofThee Jball be called the Son of God. 


• I will not deny bat tkat one confiderable Ground on whidi 
Chrift was called the Sm •/ God, at firft, and for which he 
exninently merited that Name, was the Dignity of his hnman 
Soul both in the native E^tcellencies of it, and in the original 
and early Generation, or peculiar Way of Creation of it before 
all other Creatures : But as the Beiiefof his, being the Son of God, 
is made a Requifite to Salvation, I fuppofe the Idea of that Title 
San qf Godf arifesno higher than to meap in general fome g^ 
rioiis Relation to God, jKUtly natural^ and partiv oeconomicai, 
withottt a precife Determination how far this Relation reached, 
39 will stppear more particularly afterward. 


12 Of the Name Son of God, 

Tho' God be the Father of all Men by 
Great hUy and the Father of all the Saints 
by a New Creation or Regeneration^ yet in 
a more efpecial manner he is the Pather of 
the Blcffcd Jefus i becaufe his Body was fo 
formed or begotten by him, in fo peculiar a 
manner, as no other Man ever was* 

But this cannot be the chief Meaning of 
the Name Son of God in the Texts before ci- 
ted ; For furely the Belief that the Man Chrift 
J ejus was begotten of Qod and born of a 
Virgin without an earthly Father^ was not 
made the Term of Salvation any where that 
we can find in the New Tejiament. 'Tis 
jiot this fort of Sonjhip that Chriji and the 
Apoftles lay fo great a ftrefs on, nor make 
the matter of their Sermons, and the Labour 
of their Arguments, to convincethe World of 
it in order to their Salvation. This Circum- 
flance of his extraordinary Birth^ doth not 
feem to have any fuch fpecial Connexion 
with the Redemption and Salvation of Men, 
as to have it made the peculiar Matter of their 
Paith and the very Article on which their Sal- 
vation was to depend. 

Doubtlefs many a poor Creature might be- 
come a true Believer in Chrift when he was 
upon Earthy by the Sight of his Miracles, and 
hearing his Doftrine, without the Knowledge 
of this particular Circumftance of his Incar- 
nation or Birth ; and doubtlefs many a one 
\^as converted by the ApoiUes without any 




ai given to Chrift. 1 3 

Notice of this part of the Hiftory oi Chrift 5 
for we fcarce find fo much as the Mention 
of it in their Preaching or Writings. This 
therefore cannot be the Meaning of this Name, 
In thofe Scriptures. 

IV/In the Fourth place, Chrift may be 
fometimes called the Son of Gody becaufe of 
his RefurreStion from the T)eady and his Ex- 
altation to univerfal T^ommion^ by the pecu- 
liar Favour and Power of God. In this Senfc 
Chrift is faid to be begotten of God when 
he is raifed from the Dead, A^. ij. 32, 33. 
And we declare unto you glad Tidings ^ how 
that the Tron^ife which was made unto the 
Fathers y God hath fulfilled the fame unto 
their Children^ in that he hath raifed up 
yejiis again ^ as it is alfn written in 
the fecond Tfalm^ Thou art my Son^ this day 
have I begotten thee. And 'tis upon this 
account that he is called the firft-begotten of 
the T^eady Rev. i . 5. and the firft-born from 
the "Deady Col. i. 18. tho the Greek Wotd 
is in both Places the fame {viz.) vfuliTox^U 
rSv pocf «j>, becaufe he was raifed immediately by 
God himfelf from the Earth into eternal Life. 

His Exaltation to the Kingdom as Heir of 
all things, is fuppos'd to be a farther Ground 
of this Title. Heb. i. 2. His Son^ whom 4ie 
hath appointed Heir of all things. ^{. 89. 27. 
/ will make him my firft'-born^ higher than 
the Kings of the Earth. And (brae Divines 
arc ready to tliink/tis in this Scnfe he is calkd 


14 Of the Name Son of God, 

the jirft'horn of every Cr^ature^ Col. i. if. 
bccaufc he is Heir and Lord of all the Crea- 
tion. And fome join his Exaltation to- 
gether with his Rcfurredtion in that Pro- 
phecy, Tfal. 2. 7. Thou art my Sony this 
day have 1 begotten thee 5 bccaufc *tis the chief 
Senfe in which the Words of t\iz fecond or of 
the eighty^nhth Pfalmy now cited, could lite- 
rally be applied to David in the Day of his 
being raifed from the Earth and Obfcurity, un- 
to a Throne : Now David in this his Exal- 
tation to the Kingdom oilfrael^^is a Type oi 
Chrifty and was faid to be the Son of God 
begotten that day^ as a proper Type and Fi- 
gure^ of our bleffcd Saviour. 

But whatever may be the prophetical Scnfc 
of thofe Words of the Pfalmift, 'tis certain 
that the Name Son of God cannot direftly 
and chiefly fignify his Rejurredtion and fu- 
ture Exaltation in all thofe Places of the 
Gofpels, where the Belief of it is made the 
Term of^Salvation. 

(i.) Bccaufe he is very often culled the Son 
of Gody long before his Death, Rcfurreftion, 
and Exaltation, to defcribc the Perfon who 
was to be thus raifed and exalted. He is 
called by the Apoftle John^ the only begot-- 
ten of the Father y who lay in the BoTom 
of the Father^ John i. 14, 18. and T^ul 
calls him Gods own Sony who, was delivered 
up to Death for us. Rom 8. 31. as a Name 
that belonged to him long before his Peath, or 



as given to Chrift. '5 

indeed' before his Birth into this World : For 

when He was firft fent into the World he was 

then the Son of God j John 3. 16, 17. and 11. 

27. and as fuch he \fzs appointed the Heir of 

all things^ Heb. i. 2. • 

(2.) This Title the Son of God in thofc 

Texts of the Gofpel does not depend upon his 

Rejurreiiion and Exaltation^ , becaufe the 

Jews were required to believe him to be 

the Son of God long before his Death and 

Refurrcftion. Nor did Chriji himfelf in plain ' 

Language openly and publickly preach his own 

Death and Refurreftion to the Multitudes. 

Therefore the Belief oi Chriji to be the Son of 

God in this Senfc of the Words could not in his 

Lifetime be made neceflary to Salvation. 

(3,) And let it be noted further, that at ^ 

this time even the Apoftles themfelves, who * 

Were true Believers in the Son of God did 

«ot know that he was to die and to rife a- ^ .^ 

gain, for Teter began to rebuke him^ when 

he fpoke of his own dying, Mark 8. 32. And \ 

fhey knew not what Rijing from the T)ead 
fiould mean. Mark 9. lo, yet they all be- 
lieved him to be the Son of God. 

(+.) I might add, that it is abundantly evi- 
dent from Scripture that he was the Son of 
^od^ before he died or rofc again, becaufe he 
Was only proclaimed or declared to be his Son 
*^y his Refurre£tion and Exaltation : The Apo- 
ftic 7^^«/ explains it thus, Rom. 1.4. He was 
declared to be the Son of God with Tower ^ by \ 

^i^ ReJurre£fion from the Dead. Nor 

» 6 Of the I^ame Son 6f God, 

Nor is it any wonder that Chrift in fomt 
Scriptures (hould be reprcfented as born, ot 
begotten of God at his Refurreftion, fincc *tis 
the way of the fiicred Writers fometimes to 
reprefent a ):hing to be traniaded or done in 
that Day when 'tis fublijbed or proclaimed i 
and upon this account Chriji may be faid to 
be horn or to be begotten^ or to be made the 
firft'born of God^ in the Day of his jR^cfur- 
redion and Exahation, becaufe he was then 
proclaimed and publifhed to be the Son of 
Cod i even as a tCing may be faid to be 
made that Day when he is proclaimed or 

V. The laft Senfe in which ChriJI is called 
the Son of God^ is to fignify that glorious jP^r- 
fon who was appointed to be the MeJJiah^ 
the anointed Saviour who was derived from 
Gody and did bear fome very near and ex- 
traordinary Relation to God above all other 
Verfons 5 and therefore he is called his Son^ 
his own Sony his only begotten Son, his be-- 
loved Son. And fince thefeveral other Senfes 
cannot be admitted to be the precife Idea and 
common Meaning of the Name Son of God 
in the New Teftament, I take this to be the 
true Idea of it, as it is generally ufed in the 
New Teftament, and efpecially in thole 
Scriptures where the Belief or Profeflion of it 
jis made neccffary in order to the Salvation of 
Men in the Writings of the Apoiftlcs, 



^eft. I. ai given io Chrift. i 'f 

It includes fomc fpccial and glorious Rela- 
tion to God.> but whether that Relation 
belongs to his Flefh^ or his human Soul, 
or his Divine Nature, or to all there» is 
not fo direftly determined in thofc Texts, 
becaufe the chief Deiiign of^ them is but to 
point out the Perfon and Charadcr of the 

Now let us condder the Reafons to prove 
this to be the true Senfe of the Name. 

That the Nanie San of God doth originally 
rc^ed the Gloryr and Excellency of his Per- 
fon, and his near Relation and Refbmblance 
to God, appears from the ufc of the word 
$on and Son of God in other Places of 

Son or daughter or Child in the Hebrew 
Tongue implies eminently two things, 
(i;) It notes fomc derivation of one tiling 
(rom another. Men are frequently called 
Sons of Men. Ifraetites ate called the Sons 
or Children. of Ifrael. So Sparks arc called 
the Sons of the burning Coal^ Job f. 7. to 
fignify the Derivation of one from the othen 

(2.) It is alio an Idiom of the Hebrewhaiti' 
guage, and a peculiar way of (peaking much in 
ufe among thcjews.to call one Perfon the Son 
of any other Thing or Perfon whofe ^^ality 
and Likenefs he bears. So wicked Men are 
called the Sons of Belial^ ot Wickcdncfs, 
A Sam. 19.6. So young Men that wete in* 
firudied and prepared for the Gift of t^rophecy 

C arc 

1 8 Of the NatneSoTi o( Gody Qu.L 

arc called the Sons of the Trophets^ 2 Kings 
2- 3> f J 7- Proud Men are named the Children 
of Tride^ Job 41. 34. . Child of the Devil^ 
iignifies a very wicked Man, one a-kki ta the 
Devil in Malice and Subtilty, &c. jiffs 1^. la. 
So the word Sons of God fignifics Pcrfons 
who in a peculiar Manner were derived from 
God, and had fomc Refepibiance of him. 

Adam was called the Son of Gody Luke 
3. ult. becaufe he was formed in the Image of 
God, and in an immediate manner derived 
his Being from God without human Gene- 

jfingels are called Sons of Gody Job i. <J. 
& 2. I. & 38. 7* becaufe they are glorious 
and excellent Beings, with fpiritual Powers 
and Perfeftions, in fome meafure like to God,. 
and were the chief Rank of his Creatures^ 
and not derived from each other by fucceflive 
Generations, but all created immediately by 
God himfelf. 

Saintsztt called Sons of God in John 1. 12. 
and many other Places, both becaufe they arc 
like God, or created anew after his Image 
in Knowledge^ Right edufnefs and Holinefs^ 
Col. 3. 10. £ph. 4. 24. and becaufe they arc 
faid t<i be new created^ or begotten and bom 
of Gody John 1. x^. & 1 John f. i. 

Magiftrates are called ^odsy and Sons of 
the moft Highy Pfal. 82. 6. partly to denote 
that they arc raifcd by God to that Dignity > 
(fo T^avid in the Letter and Type was the 



Queft. I. 'OS 'given fa Chrift* 1 9 

Smof God, Pfal. 2. /• and was made Gads 
firft^horn^ PfeL 89. 2d, 27.' as a Type of 
Chriftj) ^nd partly alfo to denote that in their 
Authority and Majcfty they refemble God the 
fupreme Mogiftrate atid Ruler. ^ 

The Son of God who was with the three 
Children in the fiery Furnace, ^an. 3. 2f. is- 
fo called, ^o iignify a glorious and excellent 
Being, that had fomething Divine or Godlike 
in himi for this is the Expreflion of Nebu^ 
chudnesi^ZMrj who is not furoofed to know any 
thing of Chriji or the Mejlah. 

• Now 'tis evident that our Lord J ejus Chrift 
is the Son of God^ in a Senfc fuperior to Men 
and Angels, f3r he is called Gods own Scn^ 
Rom.' 8. 3^2. his 4nly begotten Son^ John i. 
14, 1 8. and hx^Firfi-horny the Image of the 
invifible God^the jirfi-born of every Creature^ 
&c. Col. T. If, 16. The Brightnefs of his 
Fathers Glory ^ and the exprefs Image of his 
l^erfon^ made fo much better than Angels^ 
and has obtained a more excellent Name than 
they^ Hcb. i . 4. For in all things he muji 
have the Tre-emineucey Col. i. 18. Thefc 
fcriptural Expreflions plainly imply both 2)^- 
rivatim and Refemblance. 

Yet here I aflc leave to infert one Caution, 
and that is, Tho' 'tis fufficiently manifeft from 
the New Teftafhent, and cfpecially from Meb, i . 
that Chrift is the Son of God in a fenfe far 
fuperior to Angels, yet I am in doubt whether 
the Diftiples u 'firft could haM. fueh an Icka 
- C 2 of 

v«. « 

20 Of the Name Son of God, Qu. I, 

of his Superiority to all Angels : Perhaps their 
Idea of the Son of God aro(e no higher at firft 
than to luppofe him fuperior to all their Pro- 
phets and Kings^ who were called Sans ofGody 
tho' afterwards it; grew lip to an Idea fuperior 
to all the Angels of God. 

But let us raife this Idea of the Name as high 
• as we can fuppofe any of the Difciples had at- 
tained before the Death of Chrifi^ or as high 
as could be requiitte in order to Salvation in 
that Day, and 1 think it muflt be granted that 
this Name Son . of God (fo far as it denotes 
the Nature tf Chrijl diftinft from hxsOffices) 
can neceifarily be^conftrued to rife no higher 
than to denote fome peculiar and glorious 
Likencfs to God» fome more near and excellent 
Relation to God the Father, or fome fpeciai 
Derivation from him, fome divine Charader 
more eminent than belongs to Men or Angels 
when they are called the Sons of Gody with- 
out any precife Determination wherein this 
peculiar Relation to God confifted. 
Now to proceed : 

This Glory and Excellency of the Terfon 
of Chrijiy which is originally denoted by the 
Name Son of God^ is part of his Qualificatioa 
for the Omce of the Mejflah^ part of the 
foundation of his Office, and what made 
hi|n a proper Perfon to undertake, fuflain and 
fulfil it. 

Yet this Excellency of his Terfon^ this 
Likenefs and Nearnefs t9 God^ is noi; the 


QueiL !• Of given to Chrifl. 21 

complcat Scnfe and Meaning of the word 
Son of God in thofe forc-citcd Texts of the 
Go(pel ; but it includes alfo a T^ejignation tv 
his Office^ viz. that glorious Perfon of extra- 
ordinary Nearnefs and Likenefs to God, who 
was ordained to be the Saviour of Men : And 
tho' the Name Son of God ftgnifies and in- 
cludes both thcfe, yet fomctimes the Scripture 
in uflng this Name feems to have a more 
ipecial Regard to the Excellency of his Terfori^ 
and fometimes to his Office^ and perhaps for 
this Reafon, that a Belief of his Son/hip \t\ 
one of thofe Senfes, but efpecially the latter,' 
in that Day might be a fufficicnt Ground for 
the Faith and Hope of Sinners. 

I. It may fcem to have fome fpecial regard 
to the Excellency of his Terfon^ whert it is> 
joined by way of £xpofttion to the word 
MeJJiah or Chrijiy as a further Dcfcription of 
the Perfon who fuftained that Oi&ce > as in 
thefe Scriptures, vi:2i. Mat. 26. 63. the High- 
Prieft adjured Jefus to a Confeiiion, and faid. 
Tell us whether thou be the Qhtifl^ the Son 
of God? Mat. 16. 16. ^eter anfwered and 
faidyThouartChriJiy or Meifiah, theSon of the 
living God. John 11.27. Martha confefled, 
Lordy I believe that thou art the Chrijty the 
Son of God. Which Expreilions mean thus 
much, Thou art the Chrift or Mejfiah^ that 
glorious Perfon .of peculiar Relation to God i 

who was ordained to this Office. ^ 

C 3 \ 

22 Of the Name Son of God,. Qu. K 

It fccms alfo to itgtlify more fpeciallf the 
Excellency of his^ Terfon - ia thofc Scripturci 
\irhcre he is called Gods awn San^ Gods 
only Son, Gods only begotten Son^ his ke* 
loved Son, his firjl^born, &o becaufe theft 
are Words of Relation and peculiar Indear* 
ment, and we cannot well fay the onlybegot^ 
ten Meffiahy the jirfl^om Meffiah. 

!• Yet there are many other Places where* 
in the Name Son of God fcems to have a more 
fpecial regard to bis Office as the appointed 

^ Saviour, tho' it is incluftve alfo of the pecu- 
liar Excellency of his Terfon^ which makes 
him fit for his Office. J^^ i^- 37- ^o you 
fay of him whom the Father hath faniitfied 
and fent, thou blafphemefiy becaufe I faid J 
am the San of God ? His being thus fandified 
and fent by the Father is fufficicnt to give this 

This is evident al(b where the word Chrifi 
or Meffiah is not joined with it» and yet the 
De/ign of the Expreilion fecms to be Entirely 
the fame as if the woi[d Chfifi or Meffiab 
had been ufcd there; zsjohn i. 34. John 
the Bapiijl faw and bare witnefs that this 
is the Son of God, i. e. this is the great pro- 
mifcdSavidun So f. 49. Kathanael faid^ 
Rabbi, thou art the Son of God^ thou art the 
King of Ifraely i. c. thou art the Meffiah» 

^ the King. So John 9. 5 f . J^fus afkcd the 
blind Man who was healed, ^oft thou believe 
on the San of God? L c. Doft thou believe 


Quefl. h as given to Chrift. 2 3 

on the MeJJtahj the appointed Saviour ^ for as 
fuch he was the proper Objed of Belief. So 
I John 4* If. Whofo jball confefs that 
^efus is the Son of God^ God dwelleth in 
%im^ and he in God. i. c. He that confeflcs 
him to be the glorious appointed MeJJiah^ and 
receives him as fuch, he dwelleth in or with 
Gad. The iame is the Scnfe of tliat Word 
I John f . f . Who is he that overcometh the 
Worlds but he that believeth that Jefus is 
the Son of Gody L e. the Mejflah. And f. 20, 
IVe know the Son of God is come % i. c. the 
glorious Perfon who was ordained to be the 
Mejfiah is come into the World. 

As in thcfe Places where the word Chrtfi 
or Mejflah is not mentioned, Son of God 
fignifies more dircdiy the Mejiah or appoin- 
ted Saviour, fo there are other Places wncrein 
the worfl Chrijl is joined with it, where Son 
of God hath the fame Signification, and in- 
tends chiefly the Oiiice of the Meffiah or 
Saviours becaufe in thofe Texts the word 
Chrifi doth not properly fignify a Character or 
Office^ but the proper Name or Surname of 
the Man JeJuSy who was generally fo called 
softer his Relurredion •}•• The Eunuch's Con- 
feflion muft have this Senfe, Aits 8. 37. / 
believe that Jefus Chrifi is the Son of God. 

C 4« u c. 

<^ This is a common dung in oar Nation dpd Lan^aag^, where 
tbe Surname of a Maa and of his Family is Smitb/fayhr, Clark, 
Pjtf't Steward^ &c. being drawn originally from the Trade^ 
\>§Kic or £m{doymciit wfaiA periwps the arft of the Famlljr 
enjoyed orpra^fed. 

24 Of the Name Son of God, Qq. I. 

i. c. This Man named yefns Chriji is the prov 
mifcd and appointed Saviour. 

And in this fame Scnfe did St. Taul preach 
Chriji in the Synag^ues^ thai he is the Sou 
pf God, Ads 9. 20, /. e. That the Man Jejks 
Chriji is the promifed ^avipur. * For fhe grand 
Qucftion of that Day was not whether J ejus 
wire eternally begotten of the Father, nor 
whether he was the' true and eternal God 
himfelf, nor whether he were formed in an 
extraorflinary and miraculous Manner as to 
his Spul or his Body, but whether he was 
the promijid MeJJkh arid Saviour of the 
fVorld ? 

And if we confult the Writings of the New 
Tcftament, Specially the Gofpcl and Epiftles 
of St. John, we (hall find the Name Son of 
Cod, and the Name Ci&r//? (which inHehew 
isMeJJiah) ufed very promifcuoufly for one 
another, and fometimes with a dc(tgn to ex- 
plain each other, and both to denote the great 
promifed Redeemer, the Saviour of the World. 
This will appear, if we read the following 
Verfcs, Jom 11. 27. Martha confeflcs, / 
believe tbat thou art the Chriji, the Son of 
God, which Jhould come into the World. 
I John 4* 14, 1 f. And we have feen and do 
teftijy, that the Father fent the Son to be 
the Saviour of the World. Whofoever Jhall 
confefs that Jefus is the Son of God, <God 
dwelleth in htm, and he in God. i Joha 
f. I. Whofoever believes that 7 ejus is tMt 


f^ueft. I. as given to Chrift. a 3 

Chrijiy is bom of God. And a little after, H^ 
\hat is born of God overcometh the World. 
Arid then, Who is he that overcometh the 
fVorldy but he that believes that Jefus is 
the Son of God? i John 2. 22. IVho is a 
Lyar but he that denieth that J ejus is the 
Chrijl ? He is Anti-chriff that denieth the 
Father and the Son. PVhofoe^oer den^ieth the 
Sony the fame hath not tke Father. And 
that awful Text y^/&» 8. 24. is certainly to 
be interpreted the fame way, If ye believe 
not that I AM HEj ye jhall die in your 
Sins. That is, as Chrift himfclf explains it 
in the next Verfc, that I am the fame that Jt 
faid unto you from the Beginning 5 that is, 
the Chrift^ the Mefftah^ the Son of God^ tht 
Saviour of the World. Nor is the Abfcncc 
of the word He in the Greek any Bar to this 
Interpretation, for the Expreffion is tlie fame, 

^obn 4* 3^9' ^^y^ '*V'» ^^^ jfohn 9*^7* ^^^^^^ «V"i, 
where we arc fure that Chrijl means that 
he 'is the MeJJlah. 

It is well known that the ^ews generally, 
and very juftly, believed the Perlbn who wa$ 
to be their MeJJiah and Saviour was to bear 
fome very cxtraor<linary Relation to God, and 
^o be his Son in a fublime and uncommon 
way and marinet, tho' what particular y3r? of 
Sonjbip it was, they could have but vejry dark 
^nd con fufed Ideas i yet they ufcd the word 
Sm of God emphatically to denote this glori- 
ous Perlbn : And the i:ommon Purpofe for 


« V 

It6 Of tie Name Son of God^ QuA . 

which they ufcd it, wa5 tofignify this^wrf 
ft ami fed i>eliver€r. i 

Now 'tis very caf^ to account for this, viz. 
that the Son of God^ which originally iigni* 
fies a glorious Ter/bn near a-kin io God, 
might in common u(e come to (tgnify ifis ^ 
Office^ or the appointed King and Saviour of ^ , 
his Veoplcy juft as the N^me Cafar was ori- 
ginally the Surnariie of a Family^ but after- 
wards came to fignify an Office, and to denote 
the Emperor : and perhaps the fame might be 
faid of the Name Abimelech King of Thiliftia, 
or TharaohKxng of Egypt. So the wofd 
Ifrael at firft was a Name given to Jacob, 
thence it was derived to fignify all />&^ Jewilh 
Family or Nation, and afterwards it came to i 
iignify the CharaBer of that Family, viz. 
the Church of God; and fo 'tis ufcd in Gal. 
6. 1 6. Teace be on the Ifrael of God. 

Thus I have gone over the fCvcral Scnfcs 
of the Name Son of God^ and there is the 
greateft Reafon to believe that it moft ufually 
and di redly fignifies that Verjon who has in 
general fame peculiar and fublime Relation and 
Likenefs to God^ and is appointed to be the ' 
MeJJiah or Saviour of Men. ^ \ 

Sect. II. Other Arguments to confirm this ^ 
Senfe of the Kame Son of God* 

THE next Argument I fliall produce for : 
thii Scnie of thcNamei is this : Tis vcidk . 

retfonable i 


Queft. I. as given to Chrift. 27 

rcafonable to fuppofe that Son of God figni* 
fics the Office of the Mefftah^ together with % 
Connotation of his peculiar Relation to God^ 
or his being born of God infome eminent and 
tranfcendent manner ^ becaufc the other Name 
of Chrift Son of Man fignifies the fame Of- 
fice of the ^effiahy together with a Conno* 
tation of his being born of Mankind^ or his 
Relation to Man in fome JVay of Emi- 

That the Name Son of Man may properly 
denote the Meffiah^ there arc fome Hints gi- 
ven in the Old Tefiament. I will mention 
fbur Places. 

I. The very firft Promife of the Meffiah 
calls him the Seed of the fVoman^ who was 
appointed to break the Head of the Serpent^ 
Gen.' 3* if. i.e. one derived from Mankind, 
ot a Sort of Mans which is interpreted^ 
I yohn. 3. 8. The Son of God was manifefi^ 
eathat he might defiroy the Works of the T)e- 
vik The Mefjfiah was to be the Son of God 
and the SonofMan^ to undertake. this glorioift 
Service ■ ■ 

II. See Tfal 8. 4. What is Man that 
thau art mindful of him ? or the Son of Man 
that thou vifiteft him ? Thou madefi him a 
little lower than the Angels^ &c. which is 
Viterpreted concerning Jefus the promifcd 
MeJJiah^ Heb. 1. 9. and fo the Uti?ral andty^ 
pical Senfe of the Pfalmift is this : What is the 
Jirft jidam^ with all his ^^td^^ that thou art 


s8 Of the Name ^n o^ Godi^ Qu.l 

mindful of him^ or ^\i^t\^1^^t fecond Adam 
that thou vifiteft him? &c. fince he is made 
a little lower than the Angels by his com- 
ing into the Flefli, and becoming a fecond 

III. Read TfaL 80. 17. Let thy Hand he 
upon the Man of thy tight Handy upon the 
Son of Man whom thou madeftftrong for thy 
ft If Whether this refers to the hard Work 
of Atonement, which the Hand ofGod^ould 
lay upon him,, or whether it means the Hand 
of God (hall be with him, to fupport and efta- 
blifh him in his Kingdom, may be doubted : 
Yet 'tis generally agreed, that the Perfon here 
dcfigned, is the promifed Meffiah^ that Holy^ 
that Mighty One, upon whom God devolved 
the Care of our Salvation, y/2r/ 8p. 19. when 
he fays, / have hid Help upon one that is 
mighty y I have exalted one ehofen out of the 
People ^ \.c. one who is to be eminently the 
Son of Mdn^ ehofen out of Mankind. 

IV. Look into ^an. 7. 13. I faw in the 
Night Vijtons, and behold one like the Son 
of Man came with the Clouds of Heaven^ 

and came to the Ancient of ^ays -and 

there was given to him i^ominion and Glo^ 
ry^ and a Kingdom^ &c. which reprclents ir^ 
Prophecy, Chrifi\ Afccnfion to Heaven in the 
Clouds, and his receiving the Kingdom froni 
the Hands of the Father. 

I grant that in fome of thefe ancient Tcxts^ 
the Defign of Scripture is fa reprcfent this, 



Queft. I. as jgiveti to Chtift* 29 

that the promifed Meffiah was to have the 
Nature, Form and Fafbion of a Man, but flill 
his Charader as Meffiah is alfo included or 
declared in the fame Text. And this is par- 
ticularly remarkable in this Verfe of ^aniel^ 
which, as Dr. Sykes has abundantly fhewn in 
his Effay on the Truth of the Chriflian Reli- 
gion^ is always fuppofcd to be in view whefe- 
foever this Title is given to Chriji in the New 

This is the Name indeed, whereby Chriji 
moil frequently fpeaks of himfelf in the New 
Teftantenty and (as fome have Remarked) that 
as the facred Writers generally call him the 
Son of God to exprefs his fublime Relation' 
to the Father, fo he generally calls himfelf 
the Son of Man^ to fignify his condefcending 
Relation to Mankind. . 

It may be fald concerning this Name Son 
^f M^n as is faid before concerning the Name 
Son ofGody (wjs;,) As there are fome few Pla- 
ces where the Son of God^ chiefly denotes his 
Mlime Relation to God diftinft from his Of- 
fice 5 fo there may be a place or two where the 
Son of Man chiefly flgnifles Chriji' s Relation 
fo human Nature, and his derivation from 
Mankind, diftinft from his Ofiicc. Yet as the 
P^oft general Scnfe of the word Son of God 
is to denote that eminent that peculiar Son 
of God who was to be the Meffiah^ or Sa-* 
*W(Wr I fo the moft general Scnfe of the Word 
^^. ^fMan is to denote chat eminent andpe* 


30 Of the Name Son of God| Qu. t 

culiar Son of Man who was the Seed ^the 
Woman^ and was appointed to that Office of 
a Saviour. 

Firfiy I fhall mention one Text (for I can 
think of but one in the Kew Tejiament) 
where the Son of Man may be fuppofed chief- 
ly or only to fignify Chriji's Relation to 
Mankind^ without including his Office or re- 
ferring to it. 

Matth. \6. 13. Whom do Men fay that /, ' 
the S»n of MafSy am ? i. e. Whom do Men 
lay that I Jefus am, who appear in the com^ 
mon Form of Mankind ? and f. 1 6. ^eter 
gave his Opinion^ Thou art Chriji the Son 
of the Living God} i. c. Thou art the Mef 
fiahy who haft a fublime and .glorious Rela- 
tion to God, who atjt by way of Emi- 
nence God's own Son. 

Yet even this Text may be alfo explained io 
as to include the Meffiahjhip^ or the Office of 
Chriji thus, " Whom do Men fay that I 
^ am ? What do Men think concerning me, 
** who am indeed the great Son of Man^ 
/ •* the Meffiah who was to come ?" What do 
they think of my Perfbn, who am the Mejffiab 
by Office? 

But in the next place let it be obferved, - 
that there are a multitude of Scriptures where- 
in this word is plainly and certainly ufed to 
J^nify that eminent Son of Man^ who is the 
promifed Meffiah. I (hall mention only ttiefe 
foury wherciait is evident that the: Scripture' 



Queft. I. as given to Chrift. 3 1 

hath chief Refpe^ to his Office \ and where the 
meer Signification of his fiuman Nature can- 
not anfwer the End and Defign of the Text. 

I. Mark 9. 1%. Elias verily comet h fir ft 
0fkl reftoreth all things^ &c. And it is writ^ 
ten of the Son of Man, that he muft fuffer 
many things arul be fet at nought i ^ which 
refers to the Pro[^ecies of Ifaiah^ l^avid 
and ^tfff/>/ concerning the il/^tf^. ^*f?- 
2>2i». 9. andP/2r. 22. 

* II. Luke 17. 22. The ^ays will come, 
when yejhall defire to fee one of the l^ays of 
the Son of Man^ and ye Jhall not fee it 3 
and they Jball fay to you. See here, or fee 
there s Go not after them^ nor follow them^ 
Which is parallel to Matth. 24. 23. If any 
Man Jball fay to yoUy Lo here is Chtm, or 
there, believe it not i for -there Jhall arife 
falfe ChrifiSy &c. Then it follows both in 
Luke and Matthew ^ As the Lightning Com- 
eth^ &c: fo Jhall the coming of the Son of 
Man be I and as it was in the l^ays of 
Noahy and {Luke adds alfo) in the T^ays of 
Loty thus Jhall it be in the T^ay when the 
Son of Man is revealed : i. c. when Jefus 
fhall appear as the Meffmh for the Conver- 
fion of the GentileSy or for the Deftruftion of 
the JewSy or for the final Judgment of the 

III. John f. 2<J, 27. As the Father hath 
Life m himfelf fo hath he given to the Son 
to have ijfe in, himfelf am hath given him 



32 Of tie Nafhe Son of God, (Ju. t 

Authority to execute judgment 4lf0y heidupf 
foe is the Son of Man * thsit is, bccaufc he i* 
the Mejfiih 5 thfcrcforc, iii brdci- to fuftain and 
fiilfil the Charadfer of Mejffiah^ 'tV^is neccflary 
that he (Hould have ?o^cr to giirc Life to the 
Dead, and to exccutcj ddgmcnt on the World. 

IV. John 12.34 ihe Teopli anfweredhim^ 
We have heard out of the Law ^ that Chrift [or 
thcMefllahl abidethfor ever : and how fay fi 
thou. The Son of Man fnt^ be lifted up ? 
Who is this Son of Man ? 'Tis as much as 
if the People had faid, We krioW of no Son 
of Man bcfides that MeffiaJd or the Chrifi^ 
who is to have a glorious Kirigddm, and abide 
for ever : What other Son of Man is there, ot 
can there be, that muft be lifted up or put to' 
death ? Is there any other Chrift or Meffiab 
, beftdes him who is to abide for ever ? 

I might cite fcveral Scriptures more to this 
Purpofc, but thefc are fufficicnt to (hew, that 
as the Mejfiah is fometimcs called the Son of 
Man, to fignify his Office with a Connota^ 
Hon of his Relation to Mankind^ and bciug 
in an eminent Senfe the Seed of the Wonumy -\ 
6r the Son of Man^ . the chief of all the Sons 
of Men y C6 *tiJ exceeding probable that he is 
alfo calldd tlie Son of God, to fignify die 
fame Office^ and withal to (be w his fublimc 
Relation to God, or his being in a peculiar 
and tranfeendent manner the Son, by way 
of abfolute Eminence, above all Men or An* 
gels who are Sons of Gods even hxsfirji^rn^ 
ftvisonly begotten Son. Obj. 

Queft. i. as given to Chrift. 3 3 

Obj. But if it be allowed, that th'ere arc any 
Places of Scripture where the Name Son of 
Man denotes the human Nature of Chrifi^ 
or that hfi was reaily and truly Many why may 
not the Name Son of God zswcli %nify his 
divine Nature ^ and denote thatvhe is true 
and real God? . 

To which lanfwer^ that the Cafe is widely 
different 5 for the Name Son of Man is ne- 
ver applied to any Perfon who is not true and 
real Man y and the Scripture applying it at> 
folutely and eminently to Chrtfty fhews him 
to be the chief of the Sons of Men : But the 
Name Son of God is applied often in the Old 
Tefiamenty and in the Newy both to Angels 
and to Meny who are called the Som of God^ 
and yet they ate not true and real God\ and 
therefore when this Name is given abfolutely 
and eminently to Chrijl^ it can neceflarily be. 
conftrucd to iignify no more, than the v$oJi 
eminent and chief of all who are called the 
Sons of God y or one "who is above them all, 
in Charaftcr and Office. 

It may be obfcrvcd alfo, that the Name Son 
of Man or Sons of Men is given fomctimcs 
to any of the Children of Adam or the Race 
of Mankind, and at other times to foroe emi- 
nent Perfon among Men, as Ezechiel the Pro- 
phet is often fpokcn to, Thou Son of Man ; 
but th^ Name is much more abundantly *at^ 
tributQd to our bleifed Saviour, as he. is the 
moft eminent of all thacever had that Ap- 
pellation given them. 

^4 Of the Name Son of God, Qu.t^ 

I acknowledge it is a great Truth^ that this 
glorious Perfon the MeJJiah hath two diftind: 
Natures united in him, even the Nature of God 
and the Nature of Man: and that Chrift is 
true God and true Man. But when he calls 
himielf Son of God and Son of Man^ furely 
an eternal and c onfubft ant ialSonfbip ofChriJt^ 
or even his eternal ^eity united to Man^ 
feems more than could be certainly colleded 
fr6m thefe Names in that Day, and more than 
Chrifi himfelf direftly dcfigned by the ufc of 
thofc Words. 

The laji Argument that I (hall mention to 
prove that the Name Son of God denotes the 
Charaifer of the Meffiah^ including alfo his 
divine Original andfublime Relation to Gody 
which renders him an all-fuificient Saviour, 
is this, That Salvation is annexed to the Belief 
oi Jefus being the. Son of God^ in feveral 
Texts which I have cited at the beginning 
of this Dilcourfc : This Sonjbif therefore muft 
neceflarily fignify and carry with it fome Ideas, 
or Characters that arc dircftly fuited to the 
iinful and miferable State of Mankind, and that 
render him a proper Object for their T^tjirey 
l^ependance and Hope. 

Now 'tis not the meer Belief of his hav- 
ing a divine Nature, nor of an eternal Gene* 
. ration by God the Father, nor of his havipg 
a mod glorious human Soul, nor a miracu- 
lous Birth, nor a Refurredion from the Dead, 
that renders him fo. dire&iy fiiicable to the 

. State 

Queft. L as given to Chrift. 35 

State and Cafe of donvinced Sinners, and fit 
for the proper Exerdfcs of their Hope and 
Dependance, as the various Offices and Cha- 
racers which he fuftains as the Mejffiah^ the 
Saviour of Mankind^ together with his ali- 
Jiifficient Capacity to fulfil thofe Ofiiccs. 

A poor convinced periftiing Sinner beholds 
him as a glorious Perfon near to God, ap-- 
pointed to be a Trophet to enlighten his Dark- 
nefs, a ^tiefi to atone for his Sins and inter- 
cede for him, af King to rule arid influence and 
defend him againft all the Powers of Sin and 
Hell, and all-fufficient for thefc facrcd Pur- 
pofcs : And thence I infer, that a divine Per- 
fon who is the fromifed Meffiah^ the all- 
Jiifficient Saviour^ is the moft natural and 
probable Scnfe of this Title, the Son of God, 
in all thofe Places of Scripture where Chrifi is 
propofed to out Faith under this Name j how- 
ever fome of the other Senfes may be more 
remotely and indeterminately included therein. 
And tho' the ^eity ofChrifi is not direftly 
fignify'd by this Name, yet by a Comparifon of 
it with other Places of Scripture, I think it may 
certainly be deduced by juft Confequences > 
for 'tis fufficicnrly naanifcft to u3, who have the 
whole New Teftament to compare with the 
Old^ that the Meffiah muft bc'the trueGod, 
or that Godhead muft be united to hu- 
man Nature, to make up the complete Perfon 
and Chara&er of the Meffiah. 

l^ %, Ssc9« 

36 Of the Name Sqii of Gt<xf , Qu. 1» 

Sect AIL. O&Je^^ons againft this Senfe of 

the K/ime anjwered. 

Obj. I . np H E word Son among Men pro- 
^ pcrly fignifies one of tho* fame 
Nature with the Father 5 and therefore $on 
ef God^ when 'tis applied to Chrift^ muft fig- 
nify one of the fame Nature with God the 
Father, /\ e. one who is true and eternal God ^ 
and it lias been generally fo taken in this Con- 
troverfy by our Divines. Now this Senfe 
implies much more than a mere Likenefs ta 
God, or a derivation from him^ or T)epu- 
tation to an Office. 

Anfw. I. The word Son^ taken in its com- 
mon Senles and Ufes among Men may be ap- 
plied to fcvcral Ideas, viz. a derivation from 
the Father^ a Likenefs to, or Imitation of 
the Father, a Subordination, or fome fort of 
inferior Relation to the Father, or a Being 
of the fame Species^ Kind or Nature with 
the Father; and an individual Being difiinB 
from the Father. 

Now 'tis plain that when human Words 
and Similes are ufed to rcprcfent divine 
Things i there is no Ncceffity that thofe Words 
(hould include all their original Ideas, nor 
indeed is it poilible : Tis enough to fupport 
the Analogy, if but one or two of the fame 
Ideas are denoted by the ufe of the i.aic 
Word* Why may we not then fuppofc that 


(^eft. I. as given to Chrift. 3 7 

the Name Son of God^ when applied to Chriji^ 
may fignify his peculiar derivation from the 
Father as to his Souiy or as to his Body, or 
his Jiibordinate Character in his Mijfion by 
the Father, or his being appointed by the 
Father to be his Vicegerent in the Kingdom, 
or his Likenefs to. the Father in his natural 
Qualifications and Powers,* or in his kingly 
Office, together with his being another Indi- 
vidual diJiinSi from the Father ? Why 
may not one or two of thcfe Ideas, and much 
more all of them, be fufficient to account 
for the Ufe of this Name Son of God, with- 
out making it neceflary that the Word Son/hip 
in . this Place muft include a Samevejs of 
Nature ? 

Befides, it is evident that the word Son of 
God is applied to Angels, Job i. 6. and to 
Men, Thil. 2. if. i John$. i, 2. and even 
the Term of begotten Son is applied to Men, 
I yohn f. I. Yet neither Men nor Angels 
are of the feme Kind or Natufe with God 
their Father, and in thefe Inftances 'tis impof- 
fible that the Idea of Samenefs of Kind or 
Mature (hould be included. 

Anfji). 2. The word Son in the Language 
of Men, whcrcfoever it means a Samenefs of 
Nature, it always means the fame fpecific 
Nature, or a Nature of the fame Kind and 
Species \ but it never means the fame indi- 
njidUdt Nature, for it always denotes a dijlinii 
mdividual Being. Therefore^ in order to 

D J keep 



38 Of the Name Son oi God^ Qji.I. 

keep this part of the Idea of Sonjbifi, and to 
maintain the Parallel in this Point, if we will 
have the Son of God to fignify one of the 
fapte Nature with the Father^ it muft pican 
one of the fame ^ fpecific Nature, that is, a 
diftinSi individual Being of the fame kind 
with the Father \ and thus we (hall be in 
danger of making two Gods *. But it is 
plain, that in order to fupport the Analogy 
of the Name Son^ we can never make the 
word Son of God to itgnify one of the fame 
individual Nature or EJfence^ becaufe it 
never ilgnifies fo in the Language of Menj 
and therefore there jis no NecefHty that it 
(hould fignify one of the fame Nature in any 
Scnfe when applied to Chrijl. 

jlnfw.l. There are many places of Scripture 
wherein Chrift is called the Son of God^ and 
the Son abfolutely, and where God is faid to 
be his Father^ wherein we cannot fiippofc 
the Godhead of Chrifi is or can be deligned 
in the mod ^ud and natural Interpretation of 
the Text 9 fuch as arc mod of thefe which 
follow, vix^. 


• That it cannot mean out 9/ the fame fucrfic Nature^ and 
that G^r/^ b not another individual ^paii ^eyitalh the fame 
with the Father, I have proved at hm ia other Places : For 
it belongs to the very Nature of a Ather to be fdf-exifteiU 
and imderivedy and it belongs as madi to the Nature of a Sm 
not to befelf-exiftent, bat to be derhred : therefore their Na->* 
tures cannot be fbed£cally the fame. A Nature which is not 
felf-exiftent and feif-fufficient» nor could cxift but by Derivation, 
is not the &me fpedficai Nature mth thtt which is (elf-fafficient 
and felf-exiiteoc, and which cinnot be derived. 

Queft. r. as given to CljrifL 39 

John^. i8, 19. When the Jewshzdrnzdc 
a ftrange Inference^ and charged Chrift with 
making himfelf equal to Gody bcc aufc he 
called God his Father ^ he anfweredy Verily ^ 
verily I fay untoyou^ The Son can do nothing 
of himfelf but what he feHh the Father 
Zo^ &c. This is not an Exprcfllon which rc- 
prefcnts the Son as the true and eternal God, 
or that grants their Inference i for it is plain 
that this Expreffion reprefents him under a 
Degree of Impotence and Dependence, that 
he could do nothing of himlelf. Nay this 
contradids their Inference, and denies his Equa- 
lity with God, rather than confirms or al- 
lows it. 

The Senfe of tWs ExptefHon may be learn'd 

from John 8. 38. I fpeak that which I have 

feen with my Father ^ and you do that which 

ye have fien with your Father, f. 44. Te 

are of your Father the ^evil^ &c; Now 

'tis plain tliat the Jews had never (tea the 
Devil do thofe Things which theyidid, but it 
iignifies only that by the Devils Influence and 
DiredHon they praftifed evil Adions : And fo 
alfo, that Cbriji doth all by Gods Influence 
and Diredion, is the plain Meaning of Chrift's 
Jpeakifg or doing what he has^ feen with 
Jbis Father. 

Nor will the following Words dcftroy this 
Interpretation, fVhatfoever things the Father 
doth^ theje alfo doth the Son Ukewife f thaj 
is^ jxrhatiocver things the Father con tjtives and 

/ D 4 appoints^ 

40 Of the Name Son of God, ,,Qu. t, 

appoints, the S^ executes and performs as 
commiflioiicd by the Father, or the Son per- 
forms them by the Father's Influence. 

Then it proceeds, ^.20. The Father loveth 
th^ Sony and Jbeweth bim all things that 
himfelf doth^ and he will Jhew htm greater 
Works than thefe^ that ye may marvel. 
Hence it follows that the Father had not then 
Jhewn to the Son thck greater Works ^ or given 
him Commillion and Power for the Perfor- 
mance of them. But this can never be faid 
concerning the Divinfc Nature ofChrifi^ which 
can receive and learfi nothing hew. 

And tho' there are fomc Exprelfions in that 
Paragraph of Scripture down to the 30th y^. 
which feem fuperior to the Charader of any 
mere Creature, and which would have been 
hardly applied t<) Chrijl the Man, if not uni- 
ted to Godhead; yet Chriji confidcred as the 
Son of God throughout that Paragraph,, is re- 
prefented as dependent on the Father for all, 
and receiving all from the Father> which is 
hardly coilfiftcnt with the Idea of fupremc 
Godhead, if that were included in Sonjhip. 

Wherefoever Chrift calls God his Father^ 
he himfelf ftands under the fpecial Charaftcr 
of a Son. Now John f. 50. when he fays, 
/ can of myfelf do nothings I feek not mine 
Oiwn Will, but the Will of the Father which 
hath fent me. And John 6. 58. / came 
down from Heaven not to do mine own Wtll^ 
But the Will of bim that fent me ; that is. 


Qupil.I. as given to Chrift. ^41 

the Father y as j^. 39. . Thisjdocs not,,fomji! 
like the Language of Godhead, which is fii- 
premeand independent, andean do all things 
of itfelf, and by its own Will* 

John 14. 2$. My Father is greater than J. 
■Tis hardly to be fuppofed that Chrift here in- 
tends to fpeak of his Divine Nature. The 
JExpreffion itfelf, as well as tha Context, would 
lead one to think that Chrifi confidered as a 
Son is not here (pokcn of as the true and 
eternal God, who is the greateft of Beings, 
and can acknowledge no greater than hiimfelf 

John 14. 51. As the Father gave me 
Commandment^ even fo J do. This docs not 
/eem to bp the Language of fuprcnie Go4- 
head, which receives no Commandments frouj 

John 17. f. Father^ g^^^tfy me with thy 
Jelfy with the Glory which I had with The£ 
before the World was. Snzdy Chrifi as Go4 
does not offer up Prayers to the Father, and 
much Icfs could hp pray for the Reftoration 
of a Glory which his Divine Naturt once had, 
of which he feems diverted at prefcnt. All 
this is hardly connfteat with fupreme Deity 
fjcloniging to his S on/hip , i. e.. cither to be 
diverted of Glory, or to pray for the Rcftora-^ 
lion of it. 

John 20. 17. Chrift fays, I afcend to my^ 
Father and your Fathet^ to my God and your 
0od. So 2 Cor. II. 31. and i "^ft^ i. 5. the 
Father is called the God and Father of our 


42 Of the Name Son of God^ Qja. I. 

I^ord Jefus Chriji. Now the Father caanot 
properly be the God of the T^etty ofChrifty 
i. e. his Creator, his abfolutc Governor, and 
his Objeft of Worfliip, which is the proper 
Senfc of my God ia all other Scriptures. Nor 
is there any fufHcient Rcafon then why wc 
fliould conftrue the Words my Father, as re- 
lating to thcTJeify of Chri/l, fince tlie Words 
my God cannot be To conftrued^ and itnce both 
thefe Titles feem fo intimately conneded and 
referring to one and the fame Sub; eft. 

Mark 13. 32. Of that T^ay and Hour 
knoweth not the Sony but the Father. I con- 
fers it may be faid in that Paragraph he is 
called the Son of Man, f. 26. yet it muft 
be granted that the more natural Senfa of the 
Words is, Of that Hour knoweth not the 
Son of God, ^itonly God the Father. This 
Text does fo plainly fhew Chriffs Ignorance 
of the Day of Judgment as he is the. Son, 
that tho' it be granted the divine Nature of 
Chrifi knqws the Day of Judgment, yet as a 
. Son he does not : therefore as a Son he 
hath not a Divine Nature, or true Godhead. 

John ^. jy. The Father loveth the Son, 
and hath given all things into his hands. 
/. 34*. Goa giveth not the Spirit by meafure 
unto him. All this implies an Inferiority and 
Dependency. As a Son he receives all frooi 
another^ which Godhead cannot do, 

Luke 2^.4i7» When the Centurion or Cap* 
tain faw the Miracles at the Death of Chrift, 


Queft. !• as given to Chiift, 43 

he tried outy Verily this Man was the Son 
0f Cod. He caonot be fuppofed to mean thar 
this Man was the true and eternal God, but 
•nly that he was a great and glorious Perfon, 
like Gody or fome way related to God: or 
he was the Perfpn whom the Jews expeded 
for their Me (pah. This Roman Captain could 
fiot imagine Chrift to be God himfelf. . 

I Cor. 1%. J 8. Then Jhall the San aljb him- 
felf be fulfjeh to him that has put all things 
under biv^y that God may be all in all. Ttiis 
is a Chara^er of too much Inferiority for true 
Godhead. The Argument (lands thus : If the 
Son of God be true God confidered as a Son, 
then he is originally and neceffarily Lord df 
all, and then it niuO: be faid 'tis by his own 
voluntary Condefcenfion that he is fo far de- 
prejfed and humbled by the Oeconomy, as to 
become the Father's Deputy and Vicegerent 5 
and when that Oeconomy ceafes, he is of 
courfe exalted to^ his Equality with the Father, 
and to his eflential and natural Lordfhip over 
all. But the Rcprelentation of St. ^aul is 
juft the contrary : In many parts of his Wri- 
tings (particularly "PhiL 2.) he fhewsus, that 
the Son of Ood is not deprefi but exalted by 
the Oeconomy to the Kingdom. And iie tells 
us in this Text, that when the Son gives up 
this Oeconomical Kingdom, he comes again 
into $objcdion 5 Then Jhall the Sm himfelf 
S^Jubjeii to the Father i which plainly (hews, 
that confi4ered as a Son^ he is naturally fub* 

44 ^f *^^ Name Son of God^ Qu. I* 

jcd to i&McFathety and that at the end of this 
^economical Exaltation he flsall return to his 
natural Subjedion, and fhall be fo for ever 
when God appears all in all. This is moft 
evidently the meaning of the great Apoftle. 

This Text will not prove that Chrift is not 
God, for he is fo by perfonal Union to the 
Divine Nature, he is God manifeft in the Flefh^ 
he is God and Man in one complex Perfon. 
But this Text (I think) does prove that his 
Sonjbip doth not include Godhead. And not 
only in this Text, but in moft or all thefe 
Scriptures it is manifeft, that the Charadet of 
Chrift zszSon is fet far below the Feather, not 
only in Order or in Office, but in Knowledge, 
Power, Sovereignty, Seltfufficicncy and Au- 
thority, which would naturally lead one to 
believe that his SorUhip in Scripture cannot re- 
fer to his Godhead OT divine Nature^ where* 
in h^ is by our greateft Divines acknowledged 
to be equal to the Father in Vower and GloryL 

Now while we maintain the true ^eity of, 
Chrift^ and that his compleat Perfon is God 
andMan united $ I fee no Neceflity of applying 
all thefe Texts to his Godhead where his Son- 
Jhip is fpokcn of, lince his Sonjbip may be bet- 
ter referred to his inferior Nature, or to his 
Offices. And this will free us from thofe Em- 
batafiments and Hardfliips to which we have 
been driven to keep ^ up the fublime Idea of 
Godhead in thefe Scriptures which call him ar 
Son^ and which at the fame time carry fo 


Queftp I. as given to Chrift. 45 

much of Tiependmce and htferiority in 

Obj.ll. The' it fhould be granted that 
thei;e are feveral Texts wherein Chrift is cal<- 
kd the Son of God^ which cannot fo well be 
referred to his Divine Nature^ yet there are 
feveral other Texts wherein C&r//? is reprc^ 
fented as the Son of Gody begotten and lorn 
pf Gody which feem much more naturally ta 
refer to his Godhead, and can hardly be con^ 
ftrued into a lower Senfe, viz. 

ift Text, Trov.S. 24,^5. Whereby: 
Jam fays. Before the Hills was, I brought 
forth, &c. which whole Chapter is gene- 
rally interpreted concerning the Divine Nature 
of Chrift. 

Anfw. !• Tlsnot the Defignof my prefent 
Difcourle to prove that the divine Nature of. 
Chrift has no fort or manner of Derivation 
from the Father, real or relative : I neither 
afErm it nor deny it here. But that the Name 
San of God^ in the New Teftament^ does not 
generally (if ever) fignify his divine Nature > 
this is my prefent Theme : and therefore the 
Allegation of this Text out of Yroi}irbs is- 
not to our prefent Purpofc,. nor is the NamQ 
Son of God there ufed, nor is God called' his 

Anfm. 2. I dare not <ieny this Chapter tore- 
late to Chrift $ yet it does not foUow;,.that..it - 
refers only, to hi^ divine Natave^ . as 1 (hall 
01CW. imioediateLyf Andac vaxiA be acknow^.^ 


46 Of the Name Sort of Qod, Qjr. t 

ledged that 'tis very hard to prove, that this 
. 8th of Trover bs docs certainly denote the Per* 
£on of Chriji. ^tbanajius h\m(clf fometimts 
explains it another way. Brfhop Patrick, that 
noble Commentator, will fcarcc allow it j and 
' many others have been of the Opinion, that 
Solomon means only fVifdom as a Principle 
of Contrivance and Counfcl, whether hamin 
or divine 5 or at moft, the ideal World in the 
Mind of God, tho' he ufes fuch fort of perfa- 
nal Charafters in his Defcription of this fPtf- 
dom^ in the Hebrew Idiom. 

'Tis granted that many of the Ancients ex- 
plained it of Chrijly but fomc of the Fathers 
iuppofed it to mean the Hofy Spirit s and all 
Men know they were but very poor Expo- 
fitors, who dealt much in Allegory, and ia 
draining of plain Texts to their Purpofes : and 
fince they can't tell whether the San or the 
Spirit be meant here, 'tis ppflible it may mean 
neither of them, by all the Argumenjts which* 
they have produced $ for none of them arc 
very conclufive. 

Anfw. 3. Suppofing the divine Wifdom in 
Trov. 8. primarily to fignify the Idea of the 
divine Counfels and Decrees about Creation 
and Redemption, it may be properly (aid. 
This Wifdom was begotten or brought forth 
before the Creation, and all this Syftem of di- 
vine Counfels being depofited with the pre- ex- 
iftcnt Soul bf Chrift^ \in whom are all the 
Treajkres of Wifdom and Knowledge^ this 


Queft. !• as given io Chrift, 47 

hiupan Soul of Chrijiy thus vcftcd \vith di- 
vine Ideas, may be included in Solomons Idea 
of Wifdom. 

And thofc Who believe the Doftrine of the 
pre-exiftent SoulofChriJi, have made it appear 
that if it refer to Chrift, it is very probable 
this pre-exiftent Soul confidered as having the 
divine Nature united to it, is here reprefent- 
ed as commencing its Exiftence, its Union 
with Godhead, receiving its Commiflion, and 
beginning its Office. And the learned Dr. 
Thomas Goodwin^ (tho' he firmly believed 
the eternal Generation of Chrift, as the Son 
of God) yet he fuppofes this Chapter to relate 
to Chrifi^ as God Man^ and not meerly to his^ 

2d Text^ is that remarkable one, VfaL 2. 
7. Thou art mySon^ this T)ay have I begot-- 
ten thee i which has been ufually interpreted 
by our Divines, to fignify the eternal ^onfbip 
ofChrifi as God. 

Anfw. I. Tis evident that in AEt. i 5.53. 
St. ^aul applies this to the RefurreBion of 
Chrifiy and the beginning of his Exaltation^ 
and not to any eternal Generation , fo that 
we have a divine Interpreter giving quite a 
different Senfc of it. 

Anfw. 2. Befides, Chrijl is here faid to be- 
come * Son by a "Decree which cannot fignify 
eternal Generation, but muft rdate to his 

Anfw. 3. Again, 'tis fpokcn literally 
concerning the Exaltation of ^avid as the 


48 Of the Name Son of God, Qu. I. 

Type of Chrifl to his Kingdom, and not con- 
cerning tiic natural Production or Generation 
oi fDAvidj and therefore in the Antitype it 
muft fignify myllically the Exaltation oiChriji 
to his Kingdom^ and not his natural eternat 

Anfw. 4. Let it be farther rcmembted that 
the word. This T^ayy never fignifics Eternity 
in Scripture in any other Place, and why then 
moft it do fo here ? 

Anfw. f . I add alfo, that this Text is cited in 
Heb. I. 5'. where it is joined with Gods Pro- 
mife in future times to be a Father to Chrifti 
I will be to him a Fat her ^ andhejball be ta 
me a Son s which does not fignify eternal Ge- 
neration. But of this Verfe I have fpoken 
more largely in other Places ; and (hewn that 
Bifhop Tedrjbn, Dr. Owen, and other zealous 
Trinitarians do not conftrue this Text to mean 
the eternal Generation of Chrift. 

3d Texty Matth. 28. 19. Baptuzing them 
in the Name of the Father, and the Son, and 
the Holy Ghoji. Why is the Son joined with 
the Father and the Holy GhojTt, who are con- 
feffcdly divine, if the Name oon does not in- 
clude the Godhead of Chriji ? 

Anjw. If Chrijhy confidcrcd as the Son of 
God, be perfonally united to the divine Na- 
ture, or the Eternal Word, he has Godhead 
belonging to his complex Pcrfon j and there- 
fore the Nainc 4$(^»,. which fignifies his perfo- 
nal CharaAer and Office, may be well joined 


Qudfk. T. as given to Chrift. . 49 

•v(irh the Father in this initiating Ordinance, 
the whole complex Perfon of Chrift, who i$ 
the S(t» ofGody including true iGpdhcad. 

4^Tfxty Ropi. J. 3, 4. His Sanjefiss 
Chrift our Lord^ which was made of the Seed 
ofT^avid^ according to the^FleJb, and dtclar- 
ed to ^he the Son of God with Tower ^ accord^ 
ing to .the Spirit of Holinefs by the Re fur- 
reSHonfrom the Dead. Now fome fay, hcri 
is a flain Antithejis between the human Na- 
ture add divine Nature of Chrift: the hu- 
man Nature, which is called the Flefhy an^ 
-tlic divine Nature, which is called the Spirit of 
Holinefs^ and according to this ^wmQ Nature 
he is declared to be the Son of God. 

jdnfiSO. I. Thej:c are fcveral Criticks who 
beliefve the eternal Generation of Chrift, who 
yet doa't fuppofe there is fuch an exad Anti-^ 
thefis here 5 but they conftrue the Spirit of 
Holinefs^ to fignify the Holy Ghoft whb raifed 
Chrift from the Dead, and who manifcftcd, 
teftified and declared him to be the Son of 
Cod with Tower by his Refurreilion. 

Anjw. 2. There are others who chufc to 
lupport the Antithejis^ and make the Spirit of 
Holinefs to fignify the glorious human Spi- 
rit of Chrift rcplenifh'd with all Holinefs j and 
fiippofe that the Name Spirit of Holinefs is 
Jherc. given to this human Soul of Chrift, not 
only to aggrandize itsCharaderaboix all other 
holy Creatures, but alfo to intimate that this 
Spirit governed the animp], Nature, and kept 

B- it 

50 Of the Name Son of God, Qu* I. 

it pure, as well as to diftinguifh it from the 
Holy Spirit^ which is the third of the Sacred 
Three. But I am not fo well fatisfied in thk 
/Expofition, and therefore I dare not venture 
to maintain it. But there is a third Anrwer, 
which I prefer to both thcfe. 

Anwf^. This Text may be thus paraphras'd : 
yefus Chrifi our Lord^ who was derived 
from the Seed of l^avid^ according to 
{his flejhly Original^ or) the Infae7$ce if the 
Flefb into his Birth^ but was declaredpovu- 
, erfully^ by his RefurreEiian from the ^ead^ 
to be the Son of Gody according to {his fu^ 
pernatural and holy Original^ or) the Influ- 
ence of the Holy Spirit. So that the Flejh 
here^ does not mean any conftituent part of 
Chrifi y or his very Flejb or Body^ but the O- 
, pcration or Influence of the Fiefh, or (hare 
that Flefh of the blelTed Virgin had in the 
Conception of Chrifi : And fo the Spirit 
does not mean any confiituent part ofChrift^ 
but the Influence or Operation of the Holy 
Spirit in his firfl; Conception^ or in his Refur- 
reiiion^ on both which .accounts he is called 
in Scripture the Son of God. Sec Luke x. 
3f. and ji£f. 13. 33. and both are afcribcd 
to the Holy Spirit. There is a large Confir- 
mation of this Expofition^ in fomc Notes on 
Rom. I. 3, 4. wherein it is (hewn how the 
Antithefis of the Apoftle is prcfcrved, and that 
the Apoftle always ufcs ^^ <rtifxx and x«*7« 
vvt^iAot ill an Antithc/ts, to fignify thelnflaenec 


Qucft. I. as given to Chrift. 5 i 

of each Principle^ rather than for two confti- 
tuent parts of a Perlbh. 

fth Text^ Hcb, 7. 3. Melchifedec was with- 
out Father y without Mother, without jD^- 
Jcent^ having neither b^innirig of ^ays, nor 
end of Life y but tn^de like unto the Son of 
Gody akideth a Triefr continually. Now 
this hifti&ical Eternity of Melchifedec, whofc 
Father and Mother, Life and Death arc not 
recorded, is made a Type of the real Eternity 
oiChrifly Confidered as he is the Son of God. , 

Anfw. 1 . Since Melchifedec is rcprefchted 
here without a Father ^ and yet as a Type 
of the Son of God, it would deftroy the Doc- 
trine of Chriff's eternal Generation from God 
the Fatlier, rather than fupport it, flnce the 
very Type here lias ho Father. 

Anfw. 2 • This Place refers more naturally to 
the Priefthood of Chrift than to his Nature or 
£xiftcncc. His Priefthood was not derived 
by genealogical Succefllon as Aaron's was: 
He hstd no Father, no Mother of the Levitt- 
calTnbt^ or df the Family of Aaron^ from 
whom his Priefthood could defcend ^ nor did 
he die and leave it to others by way of De- 
fccnt i but was conftituted a fingle Pricft him- 
iclf, without a Predcceflbr, without a Sue- 
ceflbr: and Kerein thePriefthoodpf Af^/(f/?//2'- 
dec and the Priefthood of Clmft run very pa- 
rallel, and greatly anfwef the Apoftles Dcfign. 
And I think this Senfe is patroniz'd by fomft 
Exprcftions in Dr. Ow^ent Comment. 

. Vi ^ dth 


52 Of thi Name Son of God, Qu. I. 

5th TVa^/, Hcb. I. 6. When^he bringethi* 
his firfi'begotten into the Worlds he faith\ 
Let all the Augels of Godworjhip hifH i i. c. 
Let all the Angels of God worfhip the fitft- 
' begotten; now this firjl-begotten is Jehovah^ 
^fal. ^y. 7. for thence the Apoftle cites it. 
, 'Anfw. This firft-bcgotten Son of God has 
true and eternal Godhead perfonally dwelling 
in him, and united perfonally to him, and 
one with him $ and therefore the whole com- 
plex Perfon is called Jehovah^ and is entitled 
to divine Worfhip from Angels and Mequ 
God united to the Man Chrifi : God mani- 
feji in the Flejb was feen of Angels, r Tim. 
3. 16. and worfhipped by them • This Text 
does not prove that the firft-begotten is God, 
any otherwife than by perfodal Union with 
i that Jehovah who is fpoken of in the Q7th 
Tfalm. The firft-begotten Son of God iS to 
be worlhipped by Angels, becaufc of the in- 
dwelling Godhead, the great Jehovah^ with 
whom the Man Chri/i is one. 

The laft Text^ and which affords ptrhapS 
the moft important Objedion agairtft fliy Senfe 
of the Name, is John f. 18. comoared with 
John 10. 23, &c. If the Title Son of God 
did not fignify true Godhead^ why did the 
Jews charge Chri/i with Blafphemy, ind fay, 
that he made him/elf equal with God^ and 
feck to kill him, becaufe he had faid, God was 
his Fat her y his own Father^ and as they con- 
ftruc it, making himfelf equal with God ? 


• i 

Queft. I. as given to Chrift. 53 

Johtkf. 18. And why do they charge him 
again with Bla(phemy, when he faid, 1 am 
the San of God? John. 10. 33. bee aufe that 
thou being a Man^ makeji thyfelfGod. How 
could this be, if the Name Son of God did not 
fignify Godhead? 

I have given fome Anfjiet to that Text in 
the fthof y<?i&», in fome of the foregoing Pages. 
But to make it yet clearer, I proceed : 

Anfw* I . It is podible that fome learned Men 
among them might have a confufed Notion 
from the Prophecies of the Old Teftament^ 
that the Mejjiah or the Son of God was to 
have true and real Godhead in him, which 
Godhead of the Mefjiah is a certain Truth, 
and hath been fulficiently proved. Now, be- 
caufe he called himfclf the SonofGod^ and re- 
prefented himfelf as the Af^^w^, therefore, 
they might infer that he aflumed that God- 
head to himfclf which belonged to the com- 

• pleat Charaftcr of the Mejffiah^ and upon 
this account might charge him witl> Blaf 

fhemyj by way of Confequencc. . 

Yet I have much Reafon to doubt, whether 
the Scribes and Pharifces did certainly know 
that the Meffiah was to be the true God s 
for the whole Nation of the Jews, with their 
Pricfts and Dodlors, were moft ftupidly and 
fhamefully ignorant of the true Chara£ler and 
Glory of the Mejfiah and his Kingdom. Had 
the Pharifces themfelvcs any notion that 
Chriji was to be the true God^ they would 

£ 3 never; 


# « • • 

S 4 Of the Nnme Son of God, Qu. I. 

•never have been puzzled and filcncd at that 
Qucftion of our Saviour, JWif/^^. 22. 43, 44, 
&c. If the Meffiah be the Son of "David, 
how could ^avii^ call him Lord? or, If 
T^avid calls him Lord^ how is he his 
Son ? Their Suppofition of the Godhead of 
tht Me ffiah would have eafily anfwcred this 
Difficulty, if they had had any fuch 0- 

' Be&des, we have little Reafon to fuppofc 
that the Pharifccs knew more of the ^ivi- 
nity of the Mejfiah than the Difciplcs them- 
felves'^ dfd during the Life of Chrifi. No\v 
it appear^! from many Parts of the Hiftory of 
the Gofpel, that they did hardly believe at all 
that he was the true Gods or if they did, yet 
their Faith of it was very low, wavering and 
doubtful 5 and yet doubtlcfs they firmly be- 
lieved Jefus to be the MeJJtah and the Son 
ofGody in a Senfc fufficient for Salvation. 
" When P^f^T in the Name of the reft had 


made fo glorious a Confcffion, Matt. 16. x6. 
Thou art Chriji the Son of the living God, 
he could not mean that ChriJI was the great 
Hnd glorious God ^ for in f.ii. he took up 
his\Mafter very (hort, and began to rebuke hitn. 
iSurcly he would not have rebuked the Great 
God his Maker, at leaft not immediately after 
fuch a Cohfcflion of his Godhead. 

Now; if the Apoftles thcmfclves were in a.^ 
State of Grace and Salvation, when they can 
hardly be fuppofcd to believe Chrift to be the 
i» * . ' true 

- 1 


Qucft. I. as given to Chrift. 55 

true and the eternalGod^ and yet they believed 
and profefled him to be the Son ofGody then 
that Name Son of God doth not nccefTarily 
imply and include his divinity. 
But to return to the Obje£iion. 
That which I take to be the plaineft, the 
cleared, and the mod fcriptural Solution of 
this Difficulty is this which follows, 

Anjw. 1. 'Tis evident that theDejign of th? 
wicked Jews in thefc Places of the Hiftory 
was to bring the higheft Accusation againft our 
Saviour, and to load him with the groflefl Ca- 
lumnies that all their Wit or Malice could 
draw from his Words or Adions, Luk. 1 1 • ult. 
laying wait for him^ and fseking to catch 
fome thing out of his Mouthy that they might 
accufe him. 

If ever he fpakc of his Kingdom ftho* he 
own'd his Kingdom was not of this World} 
yet they in their Malice would conftrue it into 
Sedition and Rebellion^ and make him an £- 
nemy to Cafar. And fo when he called God 
his own Father^ and declared himfelf to bp 
the Son ofGod^ they in the Fury of their falfc 
Zeal conftrue it into Blafphemy s as tho' to 
own himfelf to be the Son of God, were to 
affume Equality 'with God : whereas Chrift 
(hows them plainly, that thefe Words did not 
necejQTarily imply fuch a Senfe ; and this is 
fufficiently manifeft by the Defence which 
Chxifl made for himfelf in both thofc Places 
of the Hiftory. Give me leave to repeat brief- 
ly what I faid before. E 4; If 

56 Of the Name Son of God, Qti. I. 

If wc look xnxo'yohn f . 18. when thc7^te;i 
accufcd him that by calling God his Father 
he made hitnfelf equal with God^ he doth by I 
no means vindicate that Senfc of his Name j 
Son of God^ but rather denies his Equalit/ i 
with God confidercd as a Son, j^. ip, &c. \ 

Verily, verily I fay the Son can do w- | 

thing of hitnfelf: The Father Jheweth the Sm ' 
all things that he doth, and he will Jbew 
him greater Works than thefe. Thence I in- 
fer, that he hath not fhown him all yet ; and 

3^. 50. / can of my fe If do nothing Ifeek 

not mine own fVilly but the Will of the Father 
who hath fent me, &c. All which Expreflions 
fufficiently evincfc, that he did not intend to 
fignify his own Godhead, or Equality with 
God, when he called himfelf the Son ofGodi 
for in his very Anfwcr to their Accufation he 
reprefents himfelf inferior to and dependent 
on God the Father. 

Now let us look into the other Text where 
our Saviour is thus accufed, and defends him- 
felf, (wjz:.) John 10. 30 39. He faith, land 

my Father are one. 3 1 . Then the Jews took 
up Stones again to ft one him. 32. Jefus 
anfwered them^ Many good Works have I 
fhewed you from my Father 3 for which of 
thofe Works do ye ft one me? 33. The Jews 
anfwered him, faying. For a good Work we 
ft one thee not i but for Blafphemy, and be- 
cauCe that thou being a Man, makeft thy- 
felf Qod. ^4- J^f^^ anfwered them^ Is it 


Qucft. I. as given to Chrift. 57, 

not written in your Law^ I faid^ ye are 
• Gods ? l^. If he called them Gods^ nnto 
whom the IVordofGedcame^ {and the Scrip- 
ture cannot be broken) 3 6. Say ye of him^ 
whom the Father hath faniiifiedy and fent 
into the IVorld^ T^hou bUfphemeJl j becaufe I 
faid I am the Son of God? 

In which Portion of Scripture we tnay ob- 
fcrve thefc three things. 

(i.) That Chrift doth neither plainly and 
expreflly own nor deny himfelf here to be 
the true Gody for this was not a proper time 
to (atisfy the Curiofity of the malicious y^wj 
in fuch a fubiime Dodrine, in which he had 
not as yet clearly and fully inftrudcd his. own 

Yet (2.) he gives feveral Hints of his God- 
heady or his being one with the Father ^ when 
he fays, I and my Father are one i and when 
he fays, )^« 38. I do the Works of my Father ^ 
that ye may know and believe that the Fa--, 
ther is in me and I in him § by which he fe- 
cretly intimated that the Afan Jefus had alfo 
a divine Nature in him^ and was perfonally 
united to God, tho' he did not think fit to 
preach his own Godhead plainly at that time. 

And indeed if he had not been the true 
Godi and in that Senfe one with the Fat her y 
Vfc may jufUy fuppofe, that he would upon 
this occafion have denied himfelf to be true 
Gody and thus roundly renounced the Conclu^ 
Jion itfclf which they pretended to draw from 



S^ ^f *^^ Name Son of God, Qu. I. 

his Words, as well as he did deny the Jnfi- 
nefi of their Confequence^ from his calling 
himfclf the Son of Uod, And therefore fincc 
he di|d not renounce the Conclujton^ we may 
reafonably infer that he was the true God: 
But ftncc he docs deny the Juftnefs of their 
Confequence^ we may as reafonably infer that 
his meet calling himfelf the Son of God docs 
not prove nor include his Godhead y which ap- 
pears plainer under the next particular. 

I fay therefore (3.) The chief Dcfign of his 
Anfwer, was to refute the Calumny of the 
Jews, and the Weaknefs of their Inference^ 
by fhewing that the Name Son of God^ dorh 
not ncceffarily fignify one equal to God; but 
that the neceffary Senfe of it here can rife no 
higher than to denote one who was nearer to 
the Father, and ^^isfanBiJied^ fealedy andfent 
by the Father in a way fuperior to all former 
Prophets, Kings and Magiftrates, to whom 
the Word of God came^ and who, partly on 
this account, might be called Gods. 

Prophets or Kings, fudges or Doftors of 
the Law were called Gods, and Children or 
Sons of the moft High, in Tfal. 82. 6. and 
in other Places of Scripture, becaufc they came 
from God, they were commi (lion *d by God, 
and carried with them fomc Reprcfcntation of 
the Wifdbm, Power, Authority, and Domi- 
nion of (jod in the fight of Men. Now out 
Lord Jefus Chrift, the Mefliah, the great 
Prophet, Judge, Dodoc or Teacher, and King 


i(i«eft. I. as given to Chrift. 5 9 

of his Church, came forth from Go J in Hear 
ven, in a literal and more eminent manner, 
was fent by him into this World with a high- 
er Commifllon, and reprcfcnted more of the 
Wifdom, Power, and Dominion of God than 
any former Kings or Prophets ever did 5 and 
if they upon this account were dignify 'd 
with the Name or Title of Gods^ or Sons of 
Gody much more right has the Meffiah tq 
this Name or Title. 

The Argument which our Lord ufcs is a mi^ 
nori ad majus 1 he puts the Reafon of his 
more unqucftionabic and fupcrior Right to this 
Title, upon the Superiority of his Charaftcr 
and Million, or his more immediate Com- 
miflign from the Father. His Words might 
be paraphrafed thus : They who were origi- 
nally in and of this World were made Pro- 
phets, Teachers or Kings, meerly by the Word 
pfXjod coming to them^ and giving them 
Commiflion, either by the ordinary Direftions 
pf the written Word, or (at beft) they re- 
ceived their Authority from the Word of God 
coming to them * by fome Voice or Vi- 


* Our Lord knew that he himfelf was the divine Logos or 
WorJ of God, and 'tis likely that he ufed tlicfc Words, To 
^jobom the fVordofGod came^vvi'^ this View and Meaning in 
his own Mind : '* Sorely if thofe are called' Cods, to whoQOL 
•* the Dintine Logos or IVord made a Vifit from the Father, 
. *' the DMm Logos himfelf who came from the Father may 
" be well called the Swn of God mx!tiO\xl Blafphemy.'* But hb 
did not think fit to exprels himfelf fo plainly to the Jewos at 
that time, tho* he has left it upon Record in his Gofpel for oar 
Qbf^rvatioD and Inftradion* ^^ 

6o Of the Name Soq of God, Qj?. I. 

fion, (bme divine Mcl&ge or Infpirjtfion^ and 
yet they had the Title of Gads given them. 
Therefore the Meffiah who was not originally 
of this Worlds but was with the Father^ 
who was faniiifiedy i. ۥ anointed with the 
Spirit, or fet a-part by God himfclf, who came 
forth from the Father in Heaven, and \j^fent 
immediately by the Father into this Worlds 
may furely be called the Son of God without 
danger of Blafphemy. If they arc calKd Gods^ 
the Mejpah may well be called the Son of 

And he confirms the Argument thus : The 
Scripture cannot be broken^ i Jw»a7«i xu05y«i, can- 
not be contradiifted. As he who a6ts con- 
trary to a Precept is faid to break it^ >^'-f^*% 
fee Matt. f. 19. jj^ohu f. 18. and 7. 23; So 
he who contraJiifs ' an Affertion of Scrip- 
ture is properly faid ^^'"^ to break it. There- 
fore, fince the Scripture which can t be con- 
tradided, calls thofe ancient Rulers,Xeachers or 
Prophets Gods^ as well 'Si^Sons of God, Mt "who 
is appointed the moft glorious PFOphet and 
Ruler, might have been juftify'd by the Lan- 
guage of Scripture, if he had afTumed the 
Name God to himfclf^ in dired and exprefs 
Language, and much more abundantly is he 
juftificd when he has only cail'd himfclf the 
Son of God. 

And indeed 'tis worth our Obfcrvation here, 
that tho' the Jews built part of their Accu- 
sation upon his faying, / and tny Father are 


Queft, I. as given to ChnA. 6i 

0nej ye/us dots not dircftly anfwcr to thofe 
Words, nor undertake to vindicate or explaia 
tiiem ; becaafc lie might dcfign in tiiofc Words 
to intimate his Gddhead or his Onenefs with 
Gad the Father: Therefore he negicftsand 
drops this part of the Ground of their Charge^ 
and applies himfelf intirely to anfwer their 
Accufation, as it was built upon his calling 
God his awn Father^ and himfelf the Son of 
God: And this he did becaufe he knew that 
this Kame did not neceflarily imply Equality 
with Gody and fo he could boldly tefute their 
Inference and renounce the Charge. 

Yet it (hould be dbferved alfo, that before 
Chriji leaves them he leads them to his God- 
head, /. e, to his moft intimate Union with 
the Godhead of the Father, 3^. 38. That ye 
may know and believe that the Father is in 
me and 1 in him ; that he and his Father 
are anei^ as he before expreH: his Godhead. ^ 

Thus r have explained myfelf at large in 
what I think to be the very Scope and Force 
of our Saviour's Argument 5 and indeed if we 
take the word Son of Gad to fignify necef- 
farily in that place an Equality with 4he 
Father j we plainly take away the Force of 
our Saviour's Argument and Defence, and we 
leave the Accufation of the malicious J^^wj in 
its (ull force againft him ^. 


* The Learned Dr. Waterland^ whofe Zeal for the Deity 
of Ghriil» and whofe Skill in the Defence of it, arc fuffici- 
•ntl/ known ; himfelf confeffes that the Jews c^uld not from 


6 a Of the Name Son of Gody Qu. \i 

In (hort, our Saviour's Anfwcr muft necefla- 
rily mean one of thefe two things, {viz.) 

Either when he called himfclf fi&^ Son of 
God, be did deHgn to let them know that he 
was equal to Gody but that he was no Blaf- 
phemer, becaufc it was a great Truth : 

Or he defigned to tell them, that his Words 
did not necefTarily %nify that he was equal 
to God, and therefore he was no Blafpbcmer ; 
that their Inference was not ;uft, and that they 
carry'd the Charge further than his Words 
would bear. One of thefe two mud (I think) 
be our Saviour's Defign. 

Now that he did hot defign the firft of 
thefe, /. e. to (hew that he was equal to God^ 
feems evident to me^ becaufe his Anfwer can- 
not reach this Senfe s and if {trained to this 
Senfe,'tis very obfcure and far-fetch'd : It might 
alfo have been fpoken in much plainer Lan- 
guage twenty ways, if it had been hi^^Defign 
to tell the Jews^ that he was equal with 
God i and he would doubtlels have proved 
it by plainer Citations out of the Old Teflor 
menty which affcrt the Divinity of the Mejfiah^ 
had it been his Delign to declare and main- 
tain his Godhead at that time. 

But if we fuppofe his Defign was only to flicw 
the Faljhood of their Inference ^ and that they 
had drained his Words too far, then the whole 


Chrill's invn ExpreffioM cUarly €0yin^i3 him 9/ meaning more than 
that be 'was God, in the improper Senle of the IVord^ as it had - 
been ufed, PfaL 82. 6. Sec his Vind.c, of ChrifTs Divimty^ 

Queft. L as given to Clirift* 63 

Paragraph is natural, and eafy to be underftocki, 
in the manner I have explained it. 

From all this it will follow. That the Belief 
of Chriji to be the Son of God in fome mor^ 
eminent Senfe than all the ancient Prophets 
and Kings were, /. e. to be the glorious Mef^^ 
fahy is all that Chriji dircftly and plainly de- 
figoed in calling himfelf the <$(?» of God ^ and 
this niuft be all that was made neceflTary to 
Salvation in thofe Scriptures which required 
their Belief in him as the Son of God. 

Thus I have made it appear that the Name 
Son ofGodcsLtitiot ncceflarily imply bis divine 
Nature^ muchlcfs the incomprehenfiblc eternal 
Generation of the Son in one Eflcnce with 
the Father. For tho' I firmly believe him to 
be true God^ and in that Scnfe one with the 
Father y ydt I would not place the chief weight 
of this Dodrine on (uch Arguments as will 
not fupport it, nor build fo important a Truth 
on an infufficient Foundation. 

But this Thought leads me to the next 


Sect. IV. What: advantage is there in 
not applying the Name Son of God to the 
divine Nature of Chriji ? 

AFTER all, many a pious Chriftian will 
^2** be ready to enquire and fay. Since you 
acknowledge Jefus Chriji to have a T)ivine 
Nature^ and to be truly and properly God^ 

V • - why 

64 Of the Name Son of God, Qu. T 

why have you taken £b much pains to (hew 
that his Name the Sen ofGedih Scripture doci 
not ncceflarily fignify either his G(?^J&^<^ or his 
CoetemalOeneratim and Sonjhip ? 

To this Enquiry I hope I can give ibme 
fatisfaflory Anjwers, and ofFer fuch Reapms 
as may juftify and fupport this Attempt, and 
guard it from the juft Ccnfurcs of every rea- 
fonable and intelligent Reader. 

I. I was willing to fearch the true Senfi 
of Scripture ifi this Toint^ and to underftmd 
the Meaning of God in his Word. 

Where any Expreffion is ufed fo very fre- 
quently in the Bible as this Name the Son of 
God is, and that in Texts of awful and folemn 
Importance, which determine the things nc- 
ceflary to our Salvation^ 'tis of great moment 
to know the Meaning of that Expreffion, that 
we may not include too little or too much in 
it : and this in order to undcrftand the Scripture 
aright in things neceflary to Salvation^ and to 
have a true Idea of what the Spirit of God 
means and intends; that we mayn't flatter 
carclefi Hypocrites with vain Hopes of Salva- 
tion, by foting the Mark too low, nor dif- 
courage humble Believers by fetting it too high ; 
and that we may not abufe ourielves by falle 
and miftaken Notions, and imagine that wc 
derive them all from the Word of God. 

IL I was afraid fo build my Belief of the 

Deity of Chrift upon feeble and infUfficient 

Foundations y. and therefore I thought it ne- 

% ceflary 

1 1. df given to Chriil, h^ 

teilary to iocamine this Afgumerit which is 
drawn from his Sonjhip. 

Thcgrcat Do£krinc of the Godhead of out 
liOrd jefus Chrijiy and Faith in him as the 
true Gody has been by many Perfctns built 
diicfly on this Name wh?ch is given him, viz* 
the Son of God^ ind that upon thte bare Pre- 
jfumption, that as a San amongft Men has the 
fame fpecifc Mature with his Father, fo the 
Son af Gad muft have the fame individual 
tlature with his Father > but how weak this 
Argutnent is to fupport fuch a Dodrine, ap* 
pears in the foregoing Difcourfe. Now I 
would nor have the Faith of Chriflians \n 
any important Doftrine," that is divinely true^ 
built upon a Suppoiition that is feeble or falfe, 
left the Adver fanes take occafion to infult the 
Faith of Chriftians^ and to decry the Dodrine 
hielf, as tho* it had no better Arguments oi^ 
Foundations to fupport it. 

Befides, when Chriftians have built their 
ownFaith andHopes upon aFoundatioti foffeeblcf 
and uncertain, they are more liable to have 
their Creed ftiaken, and to part with the glo- 
rious Dodrinc itfclf 5 and therefore I would 
pcrfuadc them rather to build their Faith on 
iUch Arguments as will ftand the Teft agatnft 
all Oppofcrs ; And 1 think moil of thofe 
which I have made ufe of in the eighth and 
ninth Propofitions of the Treatife of the 
Chriftian ^o£lrine.of the Trinity may lay a 
cbtun to this Charader, and will better fup* 

F port 

66 Of the Name Son of God, Qu. L 

port this Faith than any Argument derived from 
his mere Generation or Sanjbip. 

III. 'Tis ncceflary as far as poffible ta remove 
all Cavils from every important T)0rine of 
Chrifiianity, and fuch is that of tht^eity 
of Chrifi. ^ 

Now, if the Dodrinc of his J)eity be built 
on his Sonjhipy then he muft be true God con- 
fidered as he is a Son i but the Notion of a 
Son in all Languages of Mankind importing 
fbme fort of derivation and T^ependence^ 
and the Notion of Godhead importmg Inde- 
pendence and Selfexijlencej fcem to carry a 
fort of Contradidion in them. And this be- 
comes a mighty Prejudice to the Minds of 
Men againft their Belief of t\it^ eity of Chrifi^ 
when they are told, that he is God as he is a 
Son^ or that his ^eity depends an his Sofp^ 
fripy i. e. his Deity is included in his derived 
and dependent Chara£ber. 

Thtf I will not here aflert that 4dfolute Self- 
exijlence and Independence belong to every 
tiling in and of God^ (for I know not what 
Powers or Properties of Godhead depend oa 
each other) yet I would not willingly prove the 
Godhead of Chrijl from the very NanK which 
feems to exclude Self-^xiflence and Indepen^ 
dence^ fince there are many other and better 
Proofs of it^ 

And tho' I dare not utterly renounce all 
thofe Schemes of explaining the Trinity^ which 
make the Divine Natutc of Chrifi to be in an/ 


Queft. L as given to Chrift. 67 

way or manner whatfoevcr derived or com'* 
municaud from the Father^ (for I muft own 
myfcif loft in thefc Unfcarchablcs) yet I would 
hot make the ncceflary Proof of the divinity 
of Chrift to depend on fuch a Not ion as in the 
common Language of Mankind implies ^^- 
rivation and dependence : and by this means, 
I think, I better guard this facred Truth from 
Ibmc of the Cavils that have attended it. 

Now if by this Expofition of the Name 
Son of God I remove any of the great Impe- 
diments out of the way of the Arians or So* 
cinians from believing the true^eity of Chrijf^ 
then 1 fhall account myfelf to have done 
Service and Honour to that glorious Article of 
our Faith. 

IV. I would do fomething to take away 
that Anathema and damning Sentence which 
fome Parties of Chriftians who believe the 
Divinity of Chrift have thrown on others, 
who alfo believe his Divinity, merely for not 
explaining fome particular Scriptures in the 
fame vuay and manner that they do^ or for 
not uftng the fame Arguments to prove his 

Since 'tis made a TV/? for our eternal Sal- 
vation in fome Places of Scripture, whether 
wc believe^^j to be the Son of Gody or no j 
and fince there are now, and have been in 
former Ages, many Chriftians of great Piety 
and Worth who doubt of the confuhfantial 
Sof^p of Chfifi^ and the eternal Generation 

F 1 of 

6a 0/ tig Name Son of God^ Qu.1, 

of his Terfin^ even the' they believe his true 
and proper Godhead^ I would not willingly 
encourage the Scripture to be interpreted in 
fuch a miftakcn Senfe, as (hould exclude 
all thefe pious and excellent Perfons from Sal- 
vation, and forbid them the Kingdom of 
Heaven. For they may believe him to be true 
Gody and to be alfo the Sm ofGody tho' they 
' do not believe his Godhead to be owing to 
his Sonfiif. 

There are feme Perfons who have been fo 
fcvere as to pafs a condemning Sentence on 
all thofe who deny Chriji the Son, conitdered 
as the Son^ to be the true God. I hope they 
have done it merely thro' Inadvertence^ or 
becaufe they thought it to be utterly impoffible 
to maintain the Godhead of Chrifi upon any 
other Foot but that of his co-eternal and 
confubfiantial Sonjbip. But whatfoever be 
their Reafon for fuch unjuft Ccnfure, yet I 
muft confefs I don't love to fee Condemnation 
and everlafting Death 'thrown upon Perfons 
who believe the (ame fcriptural Dodlrine of the 
fDeitj^ of Chrifi that we do, but choofe to 
explain it another way. 

Thus fome of my Motives to thb Enquiry 
art to do Jufiice to the Truths of God^ and 
fome arife from Charity to the Souls of Men • 
Nor is ray Zeal for the Honour of my Lord 
Jefus Chrifi in the Icaft abated 5 for while 
I believe him in his complex Perfon to be 
both the true and eternal God, and alio the 


Queft. I. as given to Chrift. 69 

onfy begotten Son of the Father, and while I 
profefe him to be withal the ^reat 'Prophet 
and Teacher^ as well as the Saviour of his 
Charch j I conceive that more Honour is done 
him by fearching out that true and exaA Mean- 
ing of hi? own Words which this heavenly 
Teacher dcfigncd to convey 'to us, than by 
perfuading the World to read his eternal 
Godhead in thofe Places where he did not dc- 
fign to reveal and exprcfs it to Men. 



70 fTias Jdjis in k$s Lift Qji. It 

QjJ E S T I O N n. 

Did the Difciples of Chrifi fully he- . 
lieve that he was the true God during, 
his Life-time^ or not till after bis 
Death and RefurreBUqn f 

IN order to folve this Qucftion, let us make 
thcfe following Enquiries, viz. 

L What Notion the l^^ews had of thcif 
MeJJJah in gcnerah 

II. What Ideas or Notions Chriji taught; 
his Difciples concerning himfclf. 

III. What Apprehenfims or Notions the 
Difciples received and imbraced concerning 

IV. What Indications they may be fuppo* 
fed to give tending toward the Belief of his 

V. What Indications they give of their 
Ignorance or Doubt of it, or at leaft what 
Evidences there are oi the FluSuation and 
Uncertainty of their Faith in that matter. 

Now, by balancing thefc things one with 
another, we may at laft come to form fbme 
tjrue Judgment about the pceient Queftion. 


Queft. II. owned to be true Godf 7 1 

Sect. I. The Jews old Opinion coneeming 

the Meffiah, 

i: TJ/'HAT Notion had the Jews inge- 
^^ neral concerning their Mefliah ? 
Anjw. Tho' the Old Tcftamcnt furnifhed 
them with fufficient Prophecies concerning his 
divine and humanNature,his fpiritualKingdom^ 
jiis Sufferings, hisPcath and Rcfurredion from 
the Dead, yet fo wretchedly blinded were they 
with the corrupt Glofles of their Teachers, 
and with their own foolifli Prejudices, that 
they did agree in no Notion concerning the 
Mejftah more, univerfally than in thefe falfc 
and miftaken ones, viz. That he was to be a 
glorious temporal Prince, that he was never 
to fufFcr, nor to die, and confcquently not to 
rife again, and that he was to exalt their Nation 
equal to or beyond its ancient Grandeur, and 
to raife them to a temporal Sovereignty over 
all the Nations of the Earth. 

And the Difciples themfelvcs were fo rooted 

in thefe miftakcn Notions, that nothing coulcj 

quite cure them but the adual Death and Re* 

furrcftion of Chrifl, his Afccjnt to Heaven, 

and his pouring down the enlightning Spirit 

at the Days of Tentecoji. For we find it evi- . 

dent enough, that the two Sons of Zebedee^ 

y antes and John^ hoped to be made great 

Miniflers of State, and Jit at his Right-hand 

^nd at hhJeft in a temporal Kingdom^ Mat. 

99. %i. We read that when odr Lord fpoke 

• ^ ? f of 

* M 

of his own Death and Sufferings, Veter re^ 
buked htm for it. Math. i6.2i. Aad npne 
of them knew what his rijlngfrom the ^eaUf 
Jhould mean^ Mark 9. 10. for they thought, 
together with the reft of the People, that Ci?r§j^. 
or the Mejfpah abideth for ever^ i. c. muft 
never die, "John ij. J4. And even after the ^ 
Rcfurrcftion of Chriji they expedcd with fom^ 
Impatience the fame temporal Glory and (jran- 
deur when they faid, A£{s \.\6. Lor d^ wilt 
thou at this time reftore the Kingdom unto 

But to defcend to Particulars, and enqtiire 
What opinion the ^ews had of the Nature of 
their Meffiahy Who or What he was to be. 
, I. They generally believed he fliould be a 
Man of their own Nation^ of the Tribe of 
Judahy of the Seed of ^avid^ born at Beth- 
lehem, who was to be the Kir^g of ihe Jews^ 
and their Saviour. When Herod demanded 
where the Meffiah the King of the Jews 
Jhould be barn^ the chief Triejis and Scribes 
told him^ at Bethlehem^ Mat. 2. f. And they 
faid to him. In Bethlehem of Judah^ for 
thus it is written by the Trophet, And thou 
Bethlehem in the Land of Judah art not 
the leaji among the Trinces of Judabj for 
out of thee Jhall come^ a Governor that frail 
rule my People IfraeL And when Jefus 
afked the ^Pharifies^ IVhofe Son is Chrift, or 
the MeJJiah? they roundly anfwcred, The Son 
of David. 


f^.e& n. ifvmed to he True God f 73 

Yet others of the Jews vcrc fo very ignp* 
rant and doubtful in this matter, that they 
refufcd Jejus^ arid denied him to be the Mef 
fiah^ for this very Reafon, bccaufc they knew 
^ fais Birth and Parentage, ^ohn 7. 27. JVe 
know this Man whence he is^ but when 
Chriji confethy no Man knaweth whence 
he ts. 

2. They believed that he had an Exiftenc^ 

before he came into thf World j for we can 

hardly luppofe that tfie Scribes and Priefis 

fhould be fo ready in citing one part of this 

Vcrie, Micah f.z. which Ihcws him to be 

born^ at Bethlehem^ and take no notice of the 

other part of it, a Rulfr in Ifrael^ whofe 

goings forth have been from of oU^ from 

everlajling. Yet it may perhaps be doubteci 

k whether this Opifiion was univerfal, becaufe 

' ^n fcime Inftances they were ftupid enough to 

hcli^ye one part of a JZ^hapter or Period con- 

» cernihg the Me£iah% Glory, and negled ano» 

^her part which related to his Sufferings. 

. They believed that he had fome glorious 
eminent relation to God. This appears 
jftom the Name of Honour that the MeJ/iah 
w^ univerfally known by amongfl them, viz. 
The Son of God. The Scribes, the Pharifees, 
the Pricfts, and all the Jews^ talk'd with our 
ILord Jcfus freely about the Meffiab under this 
N[ame and Title, as being the common Name 
of thq MeJJiah^ and perfectly well known a- 
jnoogft them, viz. that the Meffiah was xht 


74 ^^^ Jefus in bis Life Qu* IL 

Son of God in fomc Ibpcrior and more excel- 
lent way. When Philip told Nathanael^ 
John 1 . 4(J. We have found him of whom 
Mofes and the Prophets did write^ that, is, 
the MeJJiah i Nathanael being convinced that 
ye/us was he, prefently falutcd him by this 
Name, Thou art the Son of God, thou art the 
King of Ifrael. 

4. The Prophets in the Old Teftament fre- 
quently intimate the 'Divinitj of Ckriji s and 
fome few of the ancient Jews might probably 
believe that he was the Memra^ or Word of 
the Lord, the Shekinah or glorious Habitation 
of God, of which the Chaldee Varaphraft 
fomctimes fpeaks. Dr. Allix in his jud^nent 
of the ancfent Jewifti Church again^ the 
Unitarians, fccms to be too pofitivc and tri- 
umphant in this point, that this Memra or 
Logos to which the Chaldee ^araphraft zr 
fcribcs the Creation of the World, and the 
Government of it, and particularly of the ' 
Jewifh Nation^ is the Mejftah in their Scnfc* 
Mr. Nye and others utterly deny it. But 
the excellent Mr. Robert Flemings in his 

Difcourfe of Chriftology^ Vol. I. p. 136, 

144. very judicioufly follows a middle Path, 
and tells us, *^ That he did not find one of the 
many Citations ufed by Dr. Allix that . 
feem'd to neceifitatc our Judgment this 
way. Therefore he run thro' the Targums 
kimfelf in thofe Places where he thought 
it moft probable to find what he fought, - 

'* an4 



^eft. 11. owned to b$ True Godf j^ 

f and yet could fiad but few Paflages that 
^* feemed very plainly to relate to the Mejiab J' 
Upon which he concludes, '* That tho' the 
V wpr4 Memra is fomctimcs ufcd for the 
" ^effiah^ yet \\% much mojre frequently ufed 
*.^ in other Scnfes, arjd that xYicJewi/bMemra 
a^d Meffiifhi ^it (j^oken of fpnietimes as two 

f diftinft Beings or Perfons */' 

]But what doubtful Hints or plain Eviden* 
ccs foever there might be from the Books of 
the Prophets or thcfc Paraphraftical Authors, 
that Chrijit was to be the true God^ yet the 
^ews \n Chrifi*^Xva\& did npt gepcraliy be- 
lieve it: And itho' fome learned Authors have 
aflerted it, yet I never faw it proved* 

Siirely if the Tharifees had but embraced 
thi3 Opinion, they could never been at a lois 
to have anfwercd our Lord "Jefus^ when he 
ask'd them, Mat. 22. 43, 45-, 46. If Chrifi 
ffe "Davids Son, how doth he in Spirit call 
him Lord? It was plain by their Silence and 
ConfuHoOy that thpy did not believe his God- 


^ Mr. Sliming in tha( place tells ut. that tho* he could not 
find the word Memra and Meffiab ufed as explicatory of one 
Another in thofe Places which are plainly prophetical of Chrifi^ 
yet he (iippofes the Reafon might be this, that Memra denotes 
Cbrift wirn relation only to his Divine Nature before his afluming 
huhian Nature, jand Meffiah denotes him only as he was to appear 
THtbly ana become Man ; therefore it was hardly poffibk that both 
theCe Words (hoold be ufed of ham at once. See Cbrifiology^ 
V^. I. p: 143. Thus *tis evident that Mr. Flammg learned 
itfcer this Notion with a feenring Inclination to find it true, yet 
lie could not ftid fo great and imccmtefted Evidcnoe of i^ ;ia 
to fiippofe that the andeht Jiwt senerally embraced thi» Qpl* 
nion^ that the Mmrm o)r W%ri ef Gid wu the fiyne with dic 


76 Was Jeflis i» his Life Qu. II. 

head. Bifliop Bull is of this mind as well 
^s Dr. mitby. Sec Bull's Judic. Reel. Cath. 
jfcc.. c. I. §. 13. and Whithfs Commtm. 

In (hort, their Notions of this Matter were 
£0 very confufed, fo uncertain, fo inconfiftcnt, 
and (b various, that they ciannot be reduced to 
any certain or fettled Scheme of Sentiments. 

Sect. II. fp^at Ideas did Chrift give his 

"Difiiples ^fhimfelf. 

II- T Proceed now in the ficond place to in- 
* quire, what Ideas or Notions our Lord 
Jefus Chrift taught his ^ifciples con^cerning 

!• He takes particular Pains upon many 
Occafions to (hew that he was fent ftot^ God^ 
or received Commiffidn from Heaven to teach 
the Doftrines which he taught, arid to per- 
form thofe glorious and furprizing Miracles 
which he wrought, to confirm both his Doc- 
trine and his Commiffion. This is fo large* 
ly infifted on in the fifth, f?xth, and follow- 
ing Chapters of the Gofpel by St. John^ that 
I need not cite particular InAances. 

2, He proves by moft infallible Evidences^ 
that he was the MeJJiah^ the Saviour of 
Mankind: and he endeavoured to lead his Dii^ 
ciples out of their ot^ji national Prejudices^ 
and to give them a jufter Notion of the Of» 
fice of the MeJJiah^ and his fpirituai King- 
dom. This he did in fcveral of his Dif- 
courfcs. But 

Queft. II. owned to be True Godf 7 7 

But as to the Proof that ha him(elf was the 
M^ffiah^ he did not labour this Point fo 
much by any long or dired Difcourfes on this 
Subjed, as by his preaching Grace and Duty, 
fo as never Man fpake before i by his Mira- 
cles and his Appearance upon all occafions, 
with the Marks and Charaders of the Meffiah 
upon him. To prove this, I ihall giVfe but 
one Inftance inftead of many : When Johti 
the Baptift ient his Dilciples to afk him whe- 
ther he was the Meffiah or no^ Matth. 11.3. 
Art thou he that Jbould come^ or do we look 
for another 7 our Lord anfwercd them* on- 
ly, by bidding them tell John their Maftcr, 
that the Blind received Sights the Lame 
walky the T^ead are raifed^ and to the Toor 
the Gofpel is preached ^ and let John and his 
Followers judge by the(e Characters whether 
1 am the Meffiah or no. Tho' I cqnfcls 
there are two or three Occafions alfo which 
he -took to profefs himfelf the Meffiah in di-' 
rcdt and plain Words, John 4. . 29. and p. 3 7. . 

3* He often takes occafion to declare, that 
he had a Being before he came into this 
IVorld. }ohn 3. 13. No Man hath afc end- 
ed up to Heaven^ but he that came down 
from Heavenj even the Son of Man^ &c. 
J ohn 5.38. 1 came down from Heaven not to^ 
do mine own Willy but the IVtll of him^that 
fent me. f.^i. I am the living Bread. 
which came down from Heaven. John 8* 14^-. 
/ know whence I came and whither I g^f 



^S JP^M Jeiiis in bis Life Qtt. It 

John i(J. 28. / came forth from the Fa- 
ther^ and am come into the World 5 again^ t 
leave the Worlds and go to the Father. And 
his Difciples underftood him in the plain lite- 
ral Senfe, f. 2p. for immediately his Difcipld; 
faid unto him, Lo^ now thou Jpeakeft plainly^ 
andfpeakejl no Tarable. John 8, 5-8. Verily 
I fay untoyoUy Before Abraham was^ I am. 
And in his Prayer to his Father, John i j. f . 
Now J O Father y glorify me with thine own 
f elf with the Glory which I had with thee 
before the World was. f. 24*- My Glory which 
thou haft given me^ for thou lovedfi nte be- 
fore the Foundation of the World. 

4. He affumes to himfelf the Character of 
the Son ofGody and that in a more eminent 
and fuperior way than Men or Angels are the 
Som of God I for he calls himfelf f)&^ only be-- 
gotten Son of God ^ Johr^ 13. 16, iS. The be- 
loved Son of God, jfohn f . to. which he al- 
fo took care that his Di(ciples (hould know, 
twice by a Voice from Heavens Luke^^. 22. 
at his Baptifm, and Luke 9. Jf. at hisTranf- 
figuration. He told them alfo that he was 
fuch a Son of God as knew the Father fo as 
none beftdes knew him^ Luke 10. 22. fuch 
a Son as that the Father Jhowd him all things 
that himfelf did, ]ohxi f. 20. and xhoxwhat- 
' foever things the Father doth, thefe doth the 
Son likewtfe, f. 19. that the Father has 
committed all Judgment to him^ that all 
Men Jbould honour the Son as they honour 


Qiieft. IL oimed to be True Godf fg 

the Father^ f. 22, 23. and that the ^ead 
JflBuldhear the Voice of the Son of God and 
live i and as the Father hath Life in him- 
felf fo hath he given to the Son to have 
Life in himfelf: which things cannot be 
fuppofed to be fpokcn of any mccr Creature, 
arid therefore by this fort of Language, he 
gave fome Intimations of his Union with 
Godhead, or his Divinity, tho' the meer Name 
Son of God be not conftrucd to fo divine a 

f • He fometimcs takes opportunity to ac- 
quaint them with his moft intimate Union or 
Onenefs with the Father-, and his peculiar 
Communion with him. For when he fays,' 
John 10. 29. My Father^ who gave me my 
Sheefy is greater than all ,• yet he adds in 
the next Vcrfe, / and my Father are one : 
which 1 think are Intimations of a fuperior 
and inferior Nature, and that the divine Na- 
ture of the Father was in him. This alfo 
he difcovers in fome other places, John 10. 
38. Believe the fVbrks that 1 dOy that ye 
may know and believe that theFatheris in me 
and I in him. John 14. 7~ii.If ye had known 
me J ye would have known my Father alfo : 
and from henceforth ye know him^ and have 
feen him. Thtlip faith unto bim^ Lord.Jbew 
us the Father y and itfufficeth us. Jefusfaith 
unto him J Have I been fo long time with 
yoUy and yet haft thou not known me^ Thi^ 
tip i He that hatb feen me^ hath feen the 


<<i. » » 



i& Was Jefus in hh Life QU; ifc 

Father % and h&m fayfi thotlj Sif€i3irils thi 
Father? Believeji thou mt that lam'ffithf 
Fatherland the Father in we? The Wards 
that IJpeak unto fou, J /peak not of myjetf: 
but the Father that dwelleth in me^ he dotb 
the Works. Believe me that I ant in tht 
Father^ and the Father in me t or elfi be- 
lieve me for the very Works fake. 

6. There are alfa fcvcral other IntirAationtf 
that our Lord gave of his ^ivinity^ tho' it 
was not the Dodtrine that he thought fit at that 
time to teach in plain and exprefs Language. 

When he tells them^ that *where two or 
three are gathered together in my Name^ 
there am I in the midfl of them. Matt. \%. 
lo. the Greek words are ^>cfr «r^4, which 
feem to denote a divine Omniprcfencc. When 
he fays to ^eter^ I will give unto thee the 
Keys of the Kingdom of Heaven^ Matt. 16. 
14. it Ibunds God-Ukc. When he promifes 
the Difciples, / will give you a Mouth and 
Wifdomy which all your Adverfaries Jhall 
not be able to gaiji-fay , Luk. ^\. ijr. \Vlicn 
John 2. 19. l^eftroy this Temple and I will 
raife it up in three days s he imitates divine 
Language fo much^ that- ic might have led 
the Difciples onward to the Belief of his 

His aBive Behaviour and Condu6i in fe- 
viral hiftances was fuch, as there is fonie rea-'^ 
fon to think he would fcarce have pradifcd, 
had henot been true Gods iuch as his taking 

^ frequent 

iiudk. II. imted to be true. God f 8 i 

frtqucnt oCcaHon to flicw that he knew their 
Hearts akd their Jecrit Thoughts $ his God- 
'like wdy in 'working fethe of his Miracles y 
Which ftems to be the very fame which aGdd 
incarnate would hav€ ufed : his Sovereign and 
Godlike ma^nner in eafting out ^evuSy and 
iiis conveying miraculous Gifts^ in the fame 
Way that God himfelf would probably have 
done i and his giving the Holy Spirit to hii 
^ifcrpleSy in fueh a manner, 5^^A» 20. 21, 22, 
As my Father hath fent me:, fo fend I yon 1 
and when he had thus faid^ he breathed on 
them J and faith unto them, Receive ye the 
Holy Ghoffj Which fcems to be ah Imitation 
of God creating the human Soul of Adant^ 
Gen. 2, 7. He breathed into his Nojirils the 
breath of Life^ and Man became a living 
Soul Tho'- it muft be noted indeed that 
this was after his Refurrcftion, and fo comes 
not within the teach bf mjrprcfcnt Enquiry. 
His Vaffive Behaviour alfo was fuch aa we 
can hardly fuppofe he would have pra^ifcd, 
had he not been God 5 for he admitted Ter- 
Jons on fcveral occaftons to worjbip him^ 
iD/hich we find both Angels and ApoiUes ai- 
v^ays forbid, left they fliould fccm to aflfume 
the divine Prerogative and Honour : He did 
not deny his Godhead when the y^'wi' charg- 
ed hinvwith afliitaing Equality with God, 
(&c. leveral of which Circumftanccs, both of 
the aftivc and pallive Condua of our Lprd 
"J e fits Chriji^ arc fct in the fair eft and ftrong- 

G eft 


8j| Was Jcfus in Ms Lift Qu. H. 

eft light towards the Proof of his Divinity, by 
Mn H^bes in his two Effays on that Sub-. 
jeA. And fome Parts of the Argument feem . 
to carry great Weight and Force widi them } 
bot I would not venture to lay the whole 
Strefs of the Caufe there. 

Thus tho' our Bleflcd Saviour did not plain- 
ly and expreflly declare that he was the true 
and eternal Godi for his divine Prudence 
did not think it proper to es^efs his Goc^ 
head in fuch dired and glorious Language 
at that SeaTon *s yet by all thefe Methods of 
Speech^ and by this divine Condu£k of his^ 
Which I have dcfcribed in the three laft Parti- 
culars, he feems to have given abundant Inti- 
mations that his htman Nature bad a pecur 
liar Union to^ and Communion with God* 
head: But itnce the Kew Teftament h • 


* *Tb no wonder diat (W Sarioar did not Mtf and pob- 
Ikkly dedare hit rwn GUhud in pkin and ,cxprds Langoge, 
when he did not choofe to declare himfblf tlie mkjmb in focb 
an evident manner of Speech, bat very fckkMn, and that privately 
too; tho* the Dodrine of Us Mijfiahjhif was then of fo mnab 
moie Importance. « 

But there ar« many fpedal X^^/^ivi alfo which mightbe^ven.. 
why our Lord 9i^did notpfocfaun hii Own GUbutddmo^ 
the time of his Miniftiy on Earth. I ihall mention bat one that 
is evident and fulieient, (o/fas.) thathe mnft have done itdthcr 
nmtb fJaim mid ihtvittciHg Proofs of it or <witbo9i iUm, If he 
had only aflerted it pbumy, wtboui comniuing Proof , he had 
hailen*d the Malice of xhcjnvs to put him to death for filaf^ 
phemy^ bdfbre he had fulfilled all his defi^ned Minifiry upon 
Earth. On the other hand, if he had given moji co^wmcm^ 
Proofi of it while he aiTerted it, the Jtws and GeniiaMm 
been reftrained fiom putting him to death at all ; for St PmuI 
telb Uf cxprcfsly, i Cor. z. 8. Had tkt Primet of ibis Wori^ 
known //| tbey^yoouUnot bOvt eruciffdtbo Lordo/Ghry. 


Queft.II. mned to Be True God P 83 

compicat, we can undcrftand thofc Hints bet* 
tcr than his Difciplcs could in that day. 

And tho' he did not ufc thefe Words, that 
Je/us the Sm 0/ Man is ter finally united 
t0 the divine Nature^ yet he laid fo much a« 
in our Apprehenfion now amounts to this 
Senfc^ when he faid, I and my FMher are 
ene. I am in the Father^ and the Father 
in me. The Father who is in me deth the 
IVerki. He that hath fien me^ hath fien 
the Father^ Sec. i. e. he hath feen the Gioqr 
and Power, and Grace of God the Fattier^ 
whofe divine Nature or Godtiead is alfo in 
the Son^ and dwells in me bodily. And 
tho* we can never tell exadly what makes 
the fetfinal Unien between the divine and 
human Natures in Chrift \ yet perhaps this 
. may be a juft Evidence of a perfonal Unien 
with the Giodhead^ (viz.) when the Actions and 
Chara£kersand Sufferings which C&r{/? perform^ 
cd and fuftained, might be properly fald to be 
performed and fv^incd immediately by God 
himfelf. But I much queftion whether his 
Difci(des in that day did certainly infer fO 
much from thefe Words. 

Sect. III. ff^at Idea the 'DifcipUs had 

of ChriO. 


Come now to confider what ApPreheik 
fiens or Notions the fDifiifUs did receive 
concerning our Lord Jefus Chrift in his own 
l,ifttime. Q % 'T« 

84 ^asjefm in his Life^ Qu. Hi 

'Tis not enough for nac here to repeat the 
foregoing Heads, and (hew what Chrift told 
them i for we cannot (ay the Difciples under- 
ftood and effeftualiy learn d all that our Lord 
Jejus Chrift taught them. 'Tis evident in 
many Places of the Hiftory of the Gofpel, 
that he fpoke feveral things to them which 
were above their prefent Apprehenfion i the 
Spirit of God which was promifed to dcfcend 
upon thetn, was not only to bring to Re-^ 
membrance the things that Chrift had fpoken s 
but to give them a fMller Underjfanding ia 
the Meaning of them. And as there were 
many things which Chrift had to (ay to them, 
but forbore in his Life-time becaufe they could 
not bear them yet^ John i6. 12. So there 
were fome things which he did (peak to them 
in a more obfcure manner, by Hints and la- 
timations, which they could not at that time 
bear in the full Light and Glory of a divine 

But if we fearch the evangelical Hiftory, I 
think we (hall find that they received and. en- 
tertained the following Sentiments concerning 

1. They firmly \^\\tvtA that he was fent 
df God. Our Lord» J^ft^s Chrift himfelf was 
Witncfs to this their Faith, John 17. 8. / 
have given unto them the IVords which thou 
gaveft me^ and they have received them^ and 
they have believed that thou didft fend me. 

2. They 

'■- 1 

Qijeft. II. owned to he True G^df 85 , 

?. They were convince that he was the 
true Meffiah : John 6. 69. We believe and 
are Jure Thou art thatChrifi, 

3/ That he had a peculiar and glorious 
Relation to Gody that he was the Son of the 
living Gody. which primarily referred to the 
Dignity of his Perfpn, and oftentimes inclu- 
ded in italfo his .Charadcr, or Office as the 
Appfiinfed Saviour. This was the Subftancc 
of i\r<^//;^»^^/*s Confeflion, y^/^» i-45>f Rab-r 
bu thou art the Son. of Qody thou art the . 
iT/^ of Ifrael. This was aifo Teters Con- 
feffion, Matth, 16. 16. Thou art Chrijt the 
Son of the living Gody which he fpake in 
^he Name of the reft,. as well as John 6. 6<}. 
yhere the fame Words are repeated. 

4. They believed alfo that*i&^^^^ ^/» JE^.v- , 
ifience before he came into this IVorld. When 
the Difciplcs told him, John i6, 30. TVe be- 
lieve that thou cameji forth from God > 'tis 
evident from the Context that they did not 
only mean that he received his CommiJ/ion 
from Heaven^ and was fent by God to preach 
to the World ; but tliat he had a Being with 
the tath^r before he came into this World, 
as he himfelf exprcffes it, jf. 28. I came forth 
from the Fat her y and am come into the World ; 
again^ I leave the Worlds and go to the Fa- 
ther : which they underftood in the literal 
Scnfe, without Metaphors, as they themfelvcs 
cxpreiV it 5 Now thou fpeakeft plainly y and 
fpeakejt no Tarable or Metaphor y f. 25). And 

G 3 our 

86 JFas Jefus in his Life Qu. 11. 

our Lord Je/us Cbriji in his Tcftimony con- 
cerning them, fcems to make thefe two di- 
ilind Articles of their Belief, {viz.) his 3^r^- 
exifience and his MiJJim^ John 17. 8. They 
have known Jurefy that I came out from thee^ 
and they have believed that thou didji fend 

f. They believed alfo that God was in m 
moji eminent and peculiar manner prefent 
with him^ according to the Multitude of Ex- 
prefHons he had ufed to that purpofc^ of his 
Fathers being with him^ and of the F#- 
thers dwelling in him : and this was the Lan* 
guage of their Sermons at firft, jiiis 10. 38. 
jfejiis of Nazareth did great things, y^r God 
was with him. But they did nor leem to 
have any fixed and certain Belief of fuch a 
peculiar and perfonal Union of the Man Cbrift 
Jejus with the true God during his Life-time, 
as to give him the Name and Title of God. 
They had heard him lay, that he and his Fa^ 
ther were Onei but they did fcarce under- 
hand his Onenefs with the Father, and Gmi- 
munion in the Godhead in fo fublime a Senfe, 
as was afterwards revealed to them^ for they 
never called him God befote his 'Refurrec- 
tion. Which brings me to the next general 


Queft.II. twned to he Trui Ged f 87 

$ B c T. IV, What Evid^fnce they gave of 
believing bis tPMe ^eity. 

npHE fourth thing I propofcd wasrofhew 
-** what Indications the T^ifciples may be 
Jitppofid to give tending towards a Belief 
Of his Qodhe^d. 

I. Upon fomc (pedal Occafions they wot- 
pipped him. The Leper that was clcan(cd 
worJbippedChriJl^ Matth. 8.2. The Ruler 
that fought the Life of his Daughter, wor^ 
Jbipped him^ Mdxth. sfi. i^. The ff^oman of Ca- 
naan worjbipped him^ f^yi%^ Lord^ help me^ 
Matth \f. 2f. But all this was before he 
wrought the Miracle in their favour \ aid pro- 
bably it itgnifies no more than a great degree 
of Humility in the manner of their Petition, 
perhaps a bowing the Knee^ oj: failing on thQ 
Face at his Feet. 

The blind AUn^ who was healed, 'xorjbip^ 
pedhimzXfOy when he profeft himfelf to be the 
Son of God^ Jchxi:^. 38. and his Diiciples that 
were in the Ship worjbipped him, when h« 
walkM on the Water and fuppreft the Storm, 
Matth. 14-32;, 33. * 

But it may h^ doubted whether all this arUesi 
to the Notion of Religious and divine fVor-^ 
jhip, ^nce this Word is fometimes ufed in Scrip* 
turc, referring to iMfii/ or civil Honours paid 
to our Fellow-Creatures, iChron. 2^. 20. They 
bowed their Heads and wor^pped the Lord 

G 4 ana 

as Was J^fus in his Ufe: Qu* I|, 

and the Kingy Matth. 18.26. The Servant 
fell dawn dndworjbipped bis Lord. Rcy,; 3. 
9. where CAr/^iiimfcl f fays to jhe Church at 
SardiSy I will make them to come and wor^ 
Jbip before thy Feet. And pethaps foaip that 
knew not that Chriji was God^ n>ight pay this 
fort of .Worftiip to him hprc on £arth» /- e. 
a mccr high degree of Revcccnce ^pd Qbcv 
Jance under the furprizing Influence of the 
Miracles which they heard of, or which they 

When one of the ten Lepers which were 
healed, came bacli, huke i %. i f . it is faid, with 
a loud Voice he glorify d God, and fell down 
en his Face at the Feet ^/^Chrift, £iVM^ bim. 
Thanks J and he was a Samaritan. Now it 
may be obfervcd here, tliat the elcanfed Lcr 
per firft glorify d God^ as thq grc^t Author 
and firft Caufe of his healing,^ and then fell 
down on his Face in a worfliipping Pofture at 
|he Feet ofX^hrtJl to give bim Thanks y as the 
glorious Means and miraculous Inftrument of 
his Deliverance, not knowing that Chrift who 
healed him, was himfelf the true God. 

Thus thcfc Perfons did riot fcem to wor- 
fhip our Lord as the true and eterrial God, 
with proper divine IVorjbip. Yet it fccms 
probable that he would have fcarce accepted 
<)f any. fuch Imitation of divine Worfhip, or 
indulged any thing that had the Appearance 
of it, if he had not been true God. Many, 
perfons m^ght pay Chrift this high Degree c^ 
' . Honour 

i 4 

Queftj II. ■ mned to' be True God f 89 

Hpoour'aod Proftration without Belief of his 
Deity^ tho' perhaps he would have rcfufcd it, 
liad he been ameer Creature ; even z^Comelius 
VOrftiippcd Teter^ Ads 10. if. when we have 
no reafon to believe that he thought Veter 
was th* true God : Yet ^eter forbid it, left 
it fhould have any Appearance of aiiuming 
divine Dignity to himfelf. 

a. Sinum Teter was. greatly furprized at the 
multitude of FiOies taken at once, when he let 
down his Net at the direction of C&r/^,Luk. f. 
4, &c. .When he faw it, Hefeli dtrjvn at 
y^/us Knees^ faying, depart from me^ for 
lam a finful Man, O Lord. Which Exprc(- 
lion .may feem to import, " Thou art fo ho-- 
** Iy,and pure, O Lord, and haft fomething 
fo divine in thee, and fo much like God, 
who hates all Sin, that fuch a poor ftnful 
Wretch :as J amv have too much Dcfilc- 
** mcnt in roc .to come fo near thee, and 
?* may h^ve jiift reafdn to dread thy Pre- 
" fence." Whether he might at this Scafon 
have an overwhelming Glimpfe of his Divini- 
ty, it is not eafy to fay : But it may be cafir 
ly faid, that this Miracle alone was not fuf- 
ficient to give a juft convincing Proof of his 

3. The Apoftles feem to make a Petition to 
Chrift for fpiritual Mercies in a way of divine 
Worihip, Luke 17. f. and the Afojlles fatd 
to the Lordy Increafe our Faiths which Ad- 
drefs items to have more of the Appearance 



$6 Was Jcfii« /* l^ULife Qu. II. 

of Religious WoHhip paid to him by them, I 
than any other Expreffion I kaov 0f before 
the Rcfurredion of Chriji^ ^ 

Yet fomc would qaeftion whether this Pe« 
tition did evidence their firm Belief of his 
Godhead : For when .they had &eii him put 
forth his miraculous ^wer on the Bodies c^ 
Men in fuch a glorious manner^ when they 
found that he knew the Thoughts of their 
Hearts^ ^ and liad an inward acquaintance 
with their Souls^ which appeared in feveral 
Inftances, and when they iiad icen and heard 
him forgpoe Sins^ ^^^tt. 9. 2. and Luke f . 20. 
perhaps they might imagine ttiat God had gtven 
him this fpiritual Power over their Souls, and 
that he was commiiEoned to exerciie this Pow* 
er (even as he commiffioned his Difcipies to 
heal the Sick, to raife the ^ead, &c. Matt. 
10. 8. and to forgive Sins^ John 20. 2^.) tho* 
he wece not in his owiu Nature the true emd 
eiternalGod. For it is remarkable, that wlicft^ 
he forgot f the Sins of the Man whcm he 


^ The nccr J^ntwh^e $f tbnr Tiwks was not fttfident 
fo prove the Divimiy o/Cbnfi, finee CkxI has been pleafed 
ID tormer tima to commanicate di& Knowledge to his Prophets ( 
fs> i^tfif knew the Thoughts ofjer^ioam** Wife, lor God had 
ttA4 him. 1 King. 14. $, & Tie Lord jkid f Mimb^ BfhoU 
^ Wifi ofjiinham emitk /# ask a thing •/ thu^' C9^r. And 
^iQch Ids can we (appofe the Difciplei in that day of Oaiknefi 
and Inoranoe did mm thenoe inner his Deity. Yet I ' ' ~ 

that upreffion of GS»^, Rev» 2. z% Ti ^U know ihai I am 
h wbkb /i«rchtth tit Reins and the Hearts^ oompaied with 
Jer. II. 20. ^ 17. 10. rives us a eood Argument for his Ddiyr^ 
or that he is One with that God who featches the Hearty as hia 
^uliar Prerog^ve ; but thi& was IoD|^after hk Aftent to HJeaven. 


QgeftwIL owned to hTruiGMf f.gi 

' keaie4 of the Talfy^ tho the Scribes and 
fPharifees faid, H^bo can forgive Sins but 
jfed ? and fo charged him with Blafphemy % 
yet the Multitude only marveUed andghri-- 
* fied God who had given JUch Tower unto 
' Meny Matt, 9. 8. Now the Multitude fpokc 
hondftly the Senfe of their Hearts, but the 
Scribes ftretched lus Condud to an Accufatioii 
of Blafphemy. 

There is a parallel Cafe in Mark^.tz, 
where the Man brought his Son who was pof 
feft with the l^evtly to our blefled Lord ^ 
Mafter^ fays he, if thou canji do any things 
have conipaffion on us and help us. Here it 
is evident that the Man had not fo much as 
a firm Belief whether Chrift could work this 
- Miracle or no, much lefs can he be fuppofed 
to believe that Chrifi was the true and e- 

^ temal God: then prefently afterwards he cry- 
cd out, Lordy I believe y help thou mine Un^ 

^ belief Now the utmoft that we can reafon 
oably imagine his fuddcn Faith arrived at, 
was a Belief that Chrijl was able to call out 
the Devil and cure his Son j yet he defires 
Chrift to help bis Unbelief. Now the meet 
fudden Expreflioa of this Requeft will hardly 
prove the poor Man was convinced of the 
Godhead of Chrift » for l^is poftible he might 
mean only, Shtwthy power y and give f&me fur- 
ther Teftimom to ajfft my Faith. But if he did 
believe C^r/^/V Sfi/f, then we muft fuppofe 
him tcanfported by a fudden divine Impulfe 



beyond the* gcAf hi ' Faith of the Apbftles; 
themfelves, and carried above the Di^nfa^lod 
of that Day.."' ' ' . '. . ' "♦ 

4. The Difciblcs may fecm/to own his- 
Omnifcicnce y^2n 16.^0. N^w we are /ure 
that thou knowejl all thinp f i^z. but pro^ 
bably at that time they undcrftoocl this all 
things in a limited Senfc (as %Sam. 14. ao.' 
/ where the Woman faid the fame thing to 

J^avidi {o^i'Jahm.20. Te have an Unc- 
tion and know all things^ and f. 27.) For the 
ntnioft Inference the Difciples make from it 
was, that Jefus came forth from God. j^. 30. 
not that he was God himfclf. It may be an- 
other Reafon alfo \o think the Difciples 
undcrftood this Word all things in a limited 
Scnfe, bccaufe Chrift himlclf had told then^ 
bat a very little before this Time, that he him- 
felf did not know the ^ay of Judgment: 
Matt. 24. 36. and Mark 13.32. 

Thp I thint it rcafonable for us to go farther 
than they did, and to apply feveral of the; 
things! have mentioned to his Godhead {viz) 
his knowing Their thoughts^ \\\% forgivenefs 
of Sins ^ &c. beuufe we have a full Account of 
thcfe and many other Tranfiiftions ofChri/i; 
and we know fo m»ich of his "Divinity and 
Glory from other parts of the Bible; yet whe- 
ther the Difciples in that Day did infer his di- 
vinity from any of thcfe foregoing Occurren- 
ces, and applied them to hiqi as to the trtte 
Gody may bear a juft Doubt and Enquiry. 

Queft.II. mnedioJfeTr,Uf God^ 93 

f. They believed that he was the Mejjfiah^ 
and the Meffiah is fpoken of in feveral Places 
of the Old Tefiament under the Charader and 
Titles of the true God. But as we cannot find 
Rutt the ' learned Dodors of that Age did ge- 
tiecally underftand thofe Prophecies, or believe 
the\ true ^eitj of the Mejjtah^ fo neither do 
we Qqd any Hint in the Hiftory of the Gofpei 
that the Apoftles thcmfclvcs before the ^eath 
of^ Chrifi underftpod thcfc Prophecies, fo fai 
as CO apply them to the Meffiah in that Senir ; 
but.oDly thought hUP to be the. greateft of 
Prophets^ and to be the. appoiaccd King of 
Ift^el and their :Saviour. 

6. They believed and confeffed him to be 
the Son ef God I but thi^ Title docs not nc- 
ceflarily amount to any more than a glorious 
LUi^cnefs to God, a nearer and more peculiar 
Relation to God, a fpccial Office of Meffiah-^ 
filipy and a more eminent Derivation of his 
hdiyian .Nature from Go4 than any other 
Creatures, either ;Angels or Men^ who are 
called the Sons of God^ could ever pretend : 
This I think is made pretty evident in another 

Thus I have ' mentioiled the faireft and 
jftrongeft Evidences tliat 1 can find of any 
Degree of Faith or Belief that the Difciples 
had of the Deity of Chrift during^his. Life, 
add 'tis pollible they might fomefimcs have a 
Qiimpfe of that glorious Doctrine. 



94 ''Pf^ds Jefus in bit Life Qu. II* 

^ I 

S E C T. V. 

'Ip HEM thing I propofcd, was to (hev^ 
^ H^st Indications the ^ifcipUt gave 
during the Life^tim^ ofChrift of thiifmif 
belief of his Godhead^ or at leaft of the un- 
certainty of their Faitb^ in that Matter. 

I. If they had a firm and fltady Belief 
that he Was the true God, furely we Ihould 
have found them upon fomc ocCafion or an- 
other evidently exfreJUmg their Fmtb in this 
matter^ both for their own and their MaA 
ter's Intercft and Honour $ fince we never find 
that he forbid them to pnblifh this to the 
Woridy tho' he did forbid tliem to pnbliih 
ibme of his Miracles, liis Transfiguration, his 
own Prophecies of hisDeath, Refurtefticm and 
Afcenfion, ^c. 

And if they had not thought proper to pub- ^ 
iifh to the World, that their Mafter war the ^ 
true God, yet we have mudi Reafon to dijffdSc 
that, if they had believed it, they would upon 
ibme Occaiion or ottier before his Death, have 
addreft iiim as Thomas did after lus Refurrec- 
tion, Mf Lord and my God. « | 

We cannot but fuppofe alfo, that amongft . 
their many Doubts and (^ries, they would 
have asked liim this obvious find important 
one. How could ho bo God^ and his Father 
be God alfo, ^aidyet not two Gods ? Bat W€ 
find nothing of this kind, tho' they put many 


Queft. II. €wned to he True God f 95 

a Qucftioa to him both of le(s Difficulty and 
lefs Importance. 

Nor do wc find that they talked of him to 
the World under any Charalier of Godhead ^ 
But on the contrary, we always find them (peak- 
ing of him as a Man, aAd that not only in his 
Life-time^ but jufl after his Death too, as a great 
Yrophet that was rifen up amongji them^ 
Luke 24. 19. Jefus of Nazareth a Trophet 
mighty m Word and ^eed before God and 
authe Teople. 

2. If they had bef^ved him to be the true 
God that made the Heavens, and the Earth, 
the Winds and the Seas, they would never 
have expreft fo much Surprize and Wonder 
at his rebuking the Wind and bidding the 
Sea bi calm. Luke 8. 24, 25. They being a- 
fraid, wondered, faying one to another^ What 
manner of Man is this ? for he commandeth 
even the Winds and Water, and they obey 
him. I confcfs the word Man is not in the 
Original; but ftill their Wonder at the Obe- 
dience that was paid him by the Elements feems 
an Argument that they did not believe him to 
be the Almighty God that made them. . 

Now this IS not the firft time they were thus 
aftonifh'd and furpriz'd 5 for when Simon Te- 
ter, a good while before this let down his Net ^ 
at the Command of Chrift, and inclofedagreat 
Multitude ofFijhes, he was dflonijhed and all 
that were with him^ Luke f . ^. And if any 
of them may fcem to have a Glimpfe of his 


96 Was Jefus ifi his Life Qn* II. 

Divinity on this Occafion, yet they had for- 
got or loft it again, when in. chap. 8. they were 
as much furprized at his rebuking the Winds 
and the Waves. 

You have another Ihftancc of this kind, 
Matth. 21. 1% 2o. And when the T^ifciples 1 
faw that the Fig-tree which oar Lord curfcd, 
prcfently withethd^ they marvelled^ fiyif^g* \ 
Haw foon is the Fig-tree withered away I 
And this was not long before his Death nei- 
ther, wheo we may (uppofe their Knowledge 
was moft advanced s whereas the Difcipies 
would never have marvelled that he could dc- 
ftroy a Fig-trec by a Word-, if they had believed 
him to be that God who made all things by 
his Word. 

J. If they had believed Chrift to be the 
great and glorious God, they would not have 
treated him with fuch an indecent Roughs 
nefsy as they did upon fome particular Occa- 
fions 5 as Matth. if. 33. when Chriji faid, foe 
would not fend away the People f aft ing, left 
they faint in the way, the Difcipies made 
him a very rude Reply (to lay no worfc of it) 
when they anfwered, Whence Jhould we have 
fo much Bread in the Wildernefs to fill Jb 
great a Multitude ? 

Another Inftance of this kind appe^crs ia 
their free and unbecoming Addrefs to JeftiSy 
Matth. If. 12. Then came his difcipies and 
faid to him, Knoweft thou that the ^hart- 
fees were offended after they heard this 

Saying ? 

QhJl. mnedto he True God f gy 

Saying? without fomuch as J/r, t^vMaJier to 
pref;ice it. Whereby it is plain, they either at 
that time doubted whether he knew what Of- 
fcn.cjp the ^harifeis took^ or clfe they gave 
him t Reproof for fpcaking fuch things as. 
ihould offend the Vharifees^ and a Caution 
Jed he did it again. But either of thefe Sup- 
poHtions fufficiently maoifeft they did not be- 
Jicve him to be the true God. 

So when he fpakc of hisDea^hand Refur- 
rcdion, Matth. i6. 22. it is faid, Teter took 
him and began to rebuke him^ fiyi^g> This 
Jball Tigt be unto thee^ Lord. Now we can 
hardly fuppofe that "Veter would have been 
fp free as to take up fuch Language to his 
great Creator^ and to give fuch a rebuke to 
his God. 

, I might add a! fo, that tho'tlie Virgin Mary 
under the Influence of Rapture and Infpira- 
tion expreflcs herfelf thus, Luke i, j^j. My 
Spirit hath rejoiced in God my Sa<uiour^ yd: 
if (he had firmly believed her Son to be her 
God^ fhe would not ♦have chid him fo levcrc- 
iy when he was twelve Years old, Lukei.^Ss 
Son^ why haft thou dealt thus with us ? be* 
caufe he ftay'd in the Temple, and was left be* 
hind, when they travelled homew;ard* 

4- If they had thought Jefus Chrtft was 
ihe true God^ they would never have tryed 
to entertftin the Curiofity of their Majier^ 
d^y Jkowing him how magnificent the build- 
ings of^ the Temple were^ • Mattli. 24. 1. His 

H ' "Difciples 


98 l^as JeCus in its Life Qt.ll 

^ifciples came unto him for tojbow him the 
Buildings of the Temple s and one of them 
faid to him, Mafler, fee what manner of 
Stones and Buildings are here^ Mark. 13. i. 
and as St. Luke cxprcflcs it, How it was 
adorned with goodly Stones. They moft needs 
know this was but a poor Entertainment to 
pleafc that glorious Being, who had form- 
ed and built this Earth, and had fpread abroad 
the itarry Canopy of the Heavens. 

f. They had frequent Opportunity of ob* 
ferving that Chrift knew their Thoughts, and 
on this occafion they once took notice, John 
16. 30. ^v\Afaidy Now we are Jure that thou 
knoweft all things. Now if they had been con- 
vinced that he was the true God^ they would 
certainly have declar'd their Senfe and Faith 
of his Godhead, and not have contented 
them/elves with this poor Inference j Bj 
this we Relieve that thou aamefi forth from 
God^ i. e. Thou hadft a Being, or didft dwell 
with the Father, and art come from him. 
And even when they arofe to this degree of Be- 
lief, our Lord takes notice, that their Faith had 
not been very long advanced fo for as this, 
or at lca(l, it had not been long eAablifh'd and 
firmly rooted in this Point : For ;^. 31. Je/iis 
anfwered them^ T}o ye now helieve ? 

After all» 1 miglit obferve this alfo concern- 
ing Martha arul Marj^ who were well ac* 
qua in ted with Jejus, and for whom he had a 
peculiar and fpecial AfFeftion (as well as for 


Queft.ll. owned io he True God f :^^ 

Ztfjs^rir J their Brother) John 11.6. and he 
had fo far acquainted them with his Perfon and 
Office, that they believed him t9 he theChriJi^ 
or*Mefnah, the Son of God which Jhould come 
into the IVorld, f. if. Yet neither of them 
fpcak of any Faith they had, that he had Pow- 
er in himfelf to raifc the Dead, tho' Jefus fccnis 
to have urged them to it, y-. 2 f . The utmoft 
Faith which they exprcfs is this, Lofdy ifthoU 
hadft been here^ my Brother had not died* 
t^. 2 1, and 32. and ;^. 22. 1 know that even now 
whatfoever thou wilt ask of Gody God wilt 
give it thee. 

Upon the whole Survey of things it appears 
that the Difciples during the Life of Chrifi had 
not arrived to any firm Belief of his Godhead i 
* And if at any time they had aGlimpfe of his 
' Deity, it fcems rather tobe\inder the Influence 
of a Surprize and Rapture^ beyond the level 
of that imperfe^ Difpenfation, and beyond the 
common Exercifc of their Faith in that day. 

And indeed Thomas feems to be under the 
Power of fuch a divine Rapture^ when even 
after the Rcfurredion of Chrijt he was fa- 
voured wi:h fo fcnfible a Conviftion, and he 
cried but, My Lord and my God s which is 
the firft plain and certain Indication of any of 
the Apoftlcs believing the ^eity of Chrijt. 
Thcfc things will give occafion to three 

or four more ^eftions^ (viz.) ^ 

Queft. I. ' "Did the l^ifciples believe him 
then to be a mere common Man ? 

H a Aafw.- 

100 Wa^ Jefus in his Life Qu.II. 

Anfw. I. No, 1 think not : For tis very pro- 
bable that they were informed of his ex- 
traordinary Conception^ and his Birth of the 
Virgin Mary his Mother, fo that he came into 
the World in a diviner way, and fuperior to 
other Men, iiaving God himfclf for tlic Father 
even of his FleQi : And thus the Holy thing 
that was born ^the Virgin was caltdthe Son 
of God, Luke i . 3 f. 

'Tis probable alio that they believed that Tub* 
lime and near Relation in which his Soul 
ftood to God, being the Son of God in a fupe- 
rior Senfe to all other Men, even before his 
Incarnation 5 and that he had a pre-exiftent 
State, where he dwelt with God, and whence 
he came forth from God when lie came in* 
to this World: Thus he was eminently the 
Son of God, ^$i to his Body and h\s SouL 

They alfo believed him to be the MeJJiaby 
their anointed King, and the highcft and great- 
eft of all the Prophets, the Redeemer oiJfraeh 
and their Saviour, and that ia this Senle alio 
he was the Son of God. 

They knew him alfo to be indued with the 
Spirit of God in a moft glorious and eminent 
degree 5 or as John the Bapti/i exprefles ir, to 
have the Spirit given him without meaftire^ 
John 3. 34.; 

And they knew ^t peculiar and intimate 
Trefence of the Father was with him, which 
he fo often taught them in exprefs Words, that 
the Father was in him and lie in the Father > 




Queft. n. ffwmd to be True Godf i o i 

and that He and the Father were one : yet 
they did fcarce arrive at the Belief of ^ per fi- 
nal Union of the Human Nature with the 

All thefe things joined together exalted his 
Charaderin their Efteem, far above the com- 
mon Level of Mankind. 

§lueft. II. If they did not belicve'the God- 
head of Chrift who had fuch fpecial Advan- 
tages above other Men, may it not well be 
doubted whether there were Jufficient Proofs 
of his "Divinity ever given to Mankind befire 
his "Death? 

Anfw. I. By fcveral Scriptures of the Old 
^Teflament^ I think the Godhead of the 
MeJJiah might have been oroved, and when 
they had compared thefe rrophccics with the 
Aftions and Life of Chrift^ they had plain E- 
vidences that he was this MeJJiah : The Difci- 
ples tliercfore might have had reafonable ground 
to have inferred this Doftrinc of his Deity. 
But fo ignorant was that Generation, fo over- 
run with national Miflakes, fq unacquainted 
with Scripture, and the true Meaning of it, that 
the Aporfles in that Day did not believe many 
other things concerning Chrijl, which were 
Written in the OldTeftament in as plain and 
exprefs Language as his Godhead. Such were 
the Predidions of his Sorrows and Sufferings, 
his Death and. his RiCng again, and his final 
Exaltation : But we have Chrift's own Word 
for it, even after he rofc again, that they were 

H J Fools 

102 Was Jefus in his Life Qu. IL 

Fools and Jlow of Heart to believe all that 
theTrophets have fpoken^ Luke z 4. 2f. 

Anfw. 2. Some of the Speeches which CAr//? 
made concerning himfeif do certainly rcprc-^ 
fent him in too fubljme a Charadcr for any 
mere Creature i which I have mentioned bc^ 
fore : and by fome Circumftances of his Corj- 
dud, they might have found out his Godhead^ 
cfpecially if they bad compared them with 
his Charafter as M^Jpah. But they laboured 
under the Power of many Prejudices, and as 
our Lord often, cliarges them, that they were 
dull of Apprchenfion^ hard to be inftruftcd, 
and flow to believe. 

Anfw. %. Tho' there might be a bare ex- 
ternal Sufficiency ip the Notices that Chrift 
gave of his own Godhead for their Convic- 
tion, yet thefc were made more abundantly 
clear and evident to them, when according to 
the Promife of Chrift, his Spirit brought to Re^ 
membrance^ and explained the things that he 
had before faid to them : then he took of the 
things of Chrift, and revealed them to his 
Apoilles a$ he promifcd, John 14,, i$. and 

I might add alfo, that ail thcfe Notices an4 
Evidences of the T)ivinitj ofChriJi^ (land i\x 
Z much fairer Light before us who have the 
vholcHiftory of the Life, Death, aqd Refur^ 
tedion of Chrijl } and the Writings and Ser- 
nions of the Apoftles, to compare with the 
Writings of the Prophets \ which it was not 


Queft.IL opened to be True Goelf 103 

pofGble the Difciples (hould do in fo compleac 
a manner, and to fo great Satisfadion during 
the Life of C^r//?, had they been never fo fa* 
gactous, and never fo well prepared. 

Queft. III. How could the difciples trufi 
in him as their^ Saviour^ and commit their 
Sauls t^ him for Salvation in his Life^time^ 
if they had not a firm Faith in his Godhead ? 

Anfhv. The way whereby the Fathers before 
Chrip were iaved, was not fo mijch by a direft 
Aft of Faith on the Perfon of the Mejfflah^ 
who was to come, as by the dire£i and imme" 
diate Exercife of Faith or Truft on the Mer- 
cy of God^ as it was to be revealed in and 
thro the MeJJiah in due time. Now the Dit 
penfation of thofe three or four Years which 
paft during tlie Life of Chriff^ was a fort of 
Medium between the Law and Gofpel : and the 
A£ts and Excrcifes of the Apoftlcs Faith or 
Trufi and ^ependance, like that of the Patri- 
archs, might be more dircdiy placed on the 
Mercy of God himfelf for Salvation^ as . it 
had begun to manifeft itfelf in and hyjejus the 
Meffiahy now come into the World. So Si. 
Teter exprefles it, i Pet. i . 2 1 . Tou who by 
him do believe in God. 

Tho* they were frequently called to believe in 
Chrifi^ yet you find they were fo unskilled in 
a dire^ Aif of divine Faith on him^ that our 
Lord was fain to repeat the Command with 
great Solemnity but juft before his Death* 
John 14. I. To believe in God^ believe alfo 

H 4 in \ 


1 04 Pf^ai Jefus in hit Life Qfi.ll. 

in me: as if he fhould have faid, ** Yc have 
" a long time truftcd and profcft your Faith 
^* in God, and bis Mercy, make me now alifo 
^* the direft Objeft of your Faith ot Trufi^ 
*^ as ye have made God the Father'* 

Anjw. 2. Under the great Darkncfs and 
Confufion of their Notions in that Scafon of 
Twilight, they fometimes paid too little Ho- 
nour to Chrijf^y bccaufe they had too low an 
Eftcem of him 5 and fometimes the Honour 
they paid him thro' the Influence of Rapture 
and Surprize (tho' not too high in itfclf ) yet 
it might be above and beyond the clear Dif- 
cernmcnt of their Undcfftandings and their 
own fettled Judgment concerning' him. Thu« 
they might now and then exert fome faint Ads 
of divine Faith on him, while in the main they 
were dpubtful of his Godhead. But a gracious 
God makes great Allowances for fuch Weak- 
neflcs in Faith and Prafticf , where the divine 
Difcovcrics which he makes to Men, have but 
impcrfeft Degrees of Light and Evidence. 

Qucft. IV. ^0€i it not follow then^ lithe 
^ifdples were in a State of Grace ^ and yet 
doubted of the T>eity of Chrifl \ furcly the 
Deity of thrift w^s not 4 fundamental Ar* 
tide in that ^ay ? 

AnfiSj. I. Fundamentals are different in 
diflTercnt Seafons and Times, Nations and 
Ages ; for as God makes more or lefs Difco^ 
veries of divine Truth to Men, fo more or 
Icis is ncceOary to be believed in order to Sal- 
vation, J Sorely 

Qveib IL . tmned'to be IrmGdtlf 1^05 

Surely it was not a fundamental Article for 
^eter to know, and believe the Sufferings 
and ^eath of Chrtfi as a Sacri^cefor Sm^ 
and his Refurreif ion from the^ead^ at that 
time when he rebuked our Saviour himfelf, 
becaufe he fpake of his dying, Matth. 16.22^ 
And when none of the Apoflles knew what, 
fifing from the T)ead Jbould mean^ as Mark 
9. \o. yet the Belief of the T)eath and Re- 
jufreBion of Chriji was certainly a funda- 
mental Article, and neccilary to Salvation ia 
a little time afterward ; and i^ become neccfla*-' 
ry to Ghriftianity itfclf, iCor. if. 14, ij. 
If Chriji be not rifen^ then is our breach- 
ing vain, and your Faith is alfi vain, ye 
are yet in your Sins. ' 

The Dodrine of the divinity of Chriji 
therefore may not be fuppofed to be ^funda-^ 
mental Article in the time of Chrifi's Life, 
becaufe we have Reafon to believe the Apo- 
flles were in a State of Grace and Salvation^ 
before there is any fufficient Evidence of their 
Faith therein : But it will not foUpw thence^ 
that the fame Dodrine either is or is not a 
Fundamental, after it has been more fully and 
clearly revealed by the compleat Writings of 
the New Tefiament : And indeed a Truth 
ought to be revealed very plainly and with 
convincing Evidence, before it can be ever cal^ 
led a FundamentaL 

It has been the confiant Method of Divine 
Wifdom in all Ages, to comownicate to Mait 



io6 tP'as Jcfus in bis Ufi Qu. IL 

the glorious Difcoveries of the Grace of God 
by flow and gentle Degrees, atid not to over- 
whelm our Faculties at once with a Flood of 
divine Light. He knows the Weaknels of our 
Frame, he knows how dark are our Under* 
(landings, how feeble our Judgments, how ma- 
ny and great our natural Prejudices, and how 
hard it is to furmount them $ and he demands 
pur Belief \x\ Meafures anfwcrable to his 2)//^ 
coveries. It is according to thcgrowin^ Evi- 
dence of any divine Revelation, and thc^r^ 
dual Advantages that any Man has to know 
and underftand that Revelation, that God julV, 
ly experts the grawingExercifes of our Faith. • 

Thus that Faith which is ncceffary to Salva- 
tion, conflfts of more or fewer Articles, ac- 
cording to the different Ages of the Church, 
and diflferent Degrees of Revelation and di- 
vine Liiiht. 

Thus tho' our Lord Jejus Chrijl was true 
Cod when he came firft to be tnanifeft in the 
Flejh^ yet the compleat Glory of his Perfoa 
and the Beams of his Godhead did not difco- 
ver .thcmfelvcs in a triumphant and convinc- 
ing Light during the Days of his Humiliation : 
and tho' It was neccffary then, to all thofe who 
had clear Knowledge of his Dodrine and Mi- 
racles, to believe that he was the MeJJUab {Ex^ 
cept ye believe that lam he^ ye fiall die in 
your Sins^ John 8. 24*.) yet it doth not feem 
9t that time to have been made neceflary to be- 
lieve bis ^eity^ fuice the Difcoveries of it 


Q^t^Alrtmned tobeTriieGodf 107 

were but iitiperfeft, and 'tis plain that his own 
Apoftles hardly believed it* 

It is certain, that after the Rcfurredion of 
Chrtfi^ and the Days of Ventecofty the Apo^ 
ftles by degrees had more divine Light let into 
their Souls by the Holy Spirit, whereby they 
arrived at a fuller Knowledge of the Glory of 
his Verfin and his Godhead 3 yet 'tis very 
probable that the Idea which I, have before 
defcribed, is the higheft they attained in his 
Life-time $ and that not only on th; account 
of the Arguments I have ufed already, but 
becaufc this Notion was fo fixed and rooted 
in their Minds, that they generally deicribed 
our Lord ye/us Chrift in this manner, in all 
their firft Miniftrations of the Gofpel, and they 
^ thought it proper to teach others in the fame 
Manner as they had learned. So St. Veter^ 
A^s 1. 21- tells the Men oflfraeU J^fi^ of 
Nazareth was a Man approved of God among 
you by Miracles^ ana Wonders^ and Signs 
which God did by him in the midjl of you^ 
as ye yourCelves know^ f. j^ whom God 
has rat fed up^ having loo ft d the Tains of 

Again, A lis 3. 13. The God of our Fa^ 
thers hath glorify d his Son Jefus^ whom ye 
delivered up^ &c. And he cites Mofes to (hew 
what he was, i.ti. ATrophetJball the Lord 
your God raife up unto you (f your Brethren^ 
like unto me. So when he preached to Cor-^ 
nelivsz Roman, A^s 10. 38. God hath anoint^ 


ix:8 Was ]^% inJns Life Qu.IL 

ed Jefm of Nazareth with the Holy Ghofi 
and with Yower^ who went about doing 
good, and healing all that were otprefsd with 
the ^eviU fo^ G^d was with him^ Sec. 

And St. PWhimfelf preached Chrift un- 
der this inferior Charader at firft^ tho' he 
fame not a whit behind the chief eji of the 
Apoflles in Knowledge, iCor. 12. 11. and 
Cat. 2. 6. In his Sermon at jit hens y he fays^ 
God hath appointed a T)ay in the which be 
will judge the World in Right eoufnefs^ by 
that Man whom he hath ordained 5 whereof 
he hath given Ajfurance unto all Men^ in 
that he hath raifed him from the Dead, A£is 
.17.31^ Tlius they begun with the human 
Nature and the Offices of Chrift^ and the pe- 
culiar aflifting Prefcnce of God with him, be- 
ibrc they taught any thing o( the Myftery of 
' his own Godhead or perlbnal Union with the 
Divine Nature. 

And indeed there is a good deal of Reafon, 
why they fhould not at firft reveal and difplay 
the glorious ^oifrine of the Trinity and the 
Godhead ofJefuSy though they had known it 
never fo well. It was not fit they fhould break 
in all at once upon the blind Jewifh Nation, 
nor upon the blinder <r^7a//7«, with the Blaze 
<Jf Chrifi's divinity. For (to (jpeak human- 
' ly) it would have fiJl'd the Minds of Strangers 
.with furprizing Doubts and Scruples, and raiC- 
cd in thcnti an utter Prejudice againft all fur- 
ther Attention to the Gofpei, if they bad been 


Qucft. IL owned til beTrue God 9 109 

told « firft of ThreeTetf&ns who w^re each of 
them the true Gody and }et all Ihree intt W9 
God^. This was not proper to be the very 
firft Lcflbn in Chrifttanity. The great Worfc 
of the Converfion of the World was done by 
degrees, as human Nature could bear. Thus Gad | 

hath treated Men in all Ages^ and led them on 
from Faith to Fait hy Rom. i. 17. Thus out 
Lord JeJUs Chrifi treated his Difciples, John 
16. 1%. I have yet many things to fay tojtou^ 
but ye cannoP bear them now. And thus th9 ^ 

Apoflles treated the Jews and Oentiles^ to 
whom they peached, i Cor. 3* a. and fed 
them with Milk and not with Meat, for they 


* There is a remarkpble Infianet to this furfofe in the Confe- 
rences of the Danifif Mifiionaries with the Heathens tA Malahar\ 
The MiJJtonary fyeaking of the Son of GoJ, the MaUharian rv- 
flfd,' Who is his Son ? and is he alio God ? Mif, He is God i 

bleiTed for ever. Malab. Bat pray Sir, recoUeft yourfelf, have ^ 

not you been juft now inveighing againft Plurality of Godt f 
And now I fin^y you have yourfelves more than one ; the Father 
is God, and the Son is God, then you have two Gods. Mtff\ 
We do not believe two Gods, but one only God > tho* at the 
£une tiipe, we firmly believe, that there are three Perlbns in one 
Divine EiTence ; and yet theie three Perfons are sot three, but 
one God : And this we believe as a great Myftery, l^c, Ani 
then be ^oes on to explain it by the Undcrftanding and the Witt 
proceedmg from the Soul, which are yet really one and the 
fame thing with the Soul. IJfon tvhich the Malabarian makes tidier 
R^ly ; I md, /aid' hey that you, with your fubtil ways of arguflg^ 
ca» make a Trinity confiftent with Unity ; and if your Explica- ' 

tion is abfolutely necelTary to make others underftand what you 
mean, pray, allow us the fame Advantage of explaining the Doc- 
trine of our Religion, and putting it in the moft favourable 
Light we can, for the excluding of the Abfurdities imputed to 
us ? And this once granted us, *twill follow, that our Plurality 
does not deftroy the Unity of God, no sxlore than your Trinity 
does. We worfhip the Gods upon no other account, than be- 
caufe they are thie Vicegerents of the Almighty, whofe Admi- 


t lO ff^M Jefus in its Life^ &c. (Ju. IL 

nuere not Me to bear it. Thus by flow de- 
grees they led them from the Knowledge of 
Jf/us^ the Son ofMan^ to the Knowledge of 
jefus the Son of God j from the Difcovcry c4 
Jefus the Trophet^ to the Difcovcry of Jefus 
the Mejftah^ the Prieft and the King j from 
the Revelation of Chrifi the Saviour of Men 
to the Revelation of Chrijl the eternal Life 
and the true Godi from the Dodrine of the 
Vrefence of God with him, to the Doftrine of 
the perfonal Union with Godhead, in whom 
dwells all the Fulnefs of the Godhead bodi- 
ly ^ and who is God over all bliffedfor ever by 
virtue of this glorious and perfonal Union 
with the eternal God. 

niflnition he imploys in governing the Worlds as be did emplojr 
them at the beginning, in creating and fonning the (ame. And 
our God appearing among Men at fundry times under different 
Siiapes, had at every Apparition a different Name given hinv 
which contributed very much to the multiplying of the Number 
of our Images i whereas in truths they are but diffbent Repre- 
fentations of the iame God, under aifi^rent Afpeds and Ap- 
pearances. See ConfereiKt Numb- 1 1 . AImc; if the jfytfiUs bad 
dtalt fi imfnuUntfy nmth $bi Heathens or m>ith the Jruf^t ly 
fremcbitig tie Deffritti of the Trinity ai firfi in the fmlhft Ex- 
frejpent, tbty had imbara/s*d the Minds of their Hearers^ mni 
expofid thmfelvit andthtir DoBrim of Salvation by Jefos the 
Mefliah to fuch Dijficultios and wrangling tHJ^ations. Bm 
yon find no Controvtrfies of this kind raifed in their firfi 



>^\ ^^ Mu 

*v\V J^^J^ 

QjJ E 

S T I N 



Could the Son of God properly enter 
into a Covenant with his Father to 
do and fuffer what was necejfarj 
to our Redemptiony without a human 

S E C T. I. 

IT is granted that the Generality of cor 
Chriftian Writers believe that 'twas only 
the Divine Nature or Godhead of Chriji 
had an Exigence before he was conceived by the 
Virgin Mary^ and became incarnate \ yet when- 
foever they would rcprefent the exceeding great 
Love of the Father in fending his Son into 
our World, that he might fu^cr and die for 
us, and when they would delcribe the tran- 
fcendcnt Love of Chrifi^ in his coming into 
our World, and his fubmitting to Death for 
our fakes, they uiually reprefent it in fuch 
Language as can never agree to his Dinjine Na- 
ture in any Propriety of Speech, but only to 
the prc-exihent hufnan Soul of Chrift^ with 
its UeiccQt into Flcfii and Blood, and the Suf-^ 

fc rings 

fia Could ]dm cortfmt to fuffer (^l^^ 

fcrihgs of this human Soul for us. And 'tis 
evident that the Scripture itffilf leads dktt^ 
plainly to fuch a Reprefeiitatipti of things ; 
fo that while they are itxplaiiiing the tranicen- 
dent Degree of the Love^ of God and Ghriji 
to Sinners, according to^cripturc, they are led 
by the Force of Truth into fuch Expreflions 
as are indeed hardly confiftcnt with their own 
jMTofeft Opinions, hut perfeftly confiftcnt with 
jhc Revelation of Scripture, and the Dodrinc 
of the pre^exi/lent Soul of Chrift. 
^ I was k^ly looking into the Sermons of 
that mod excellent pradical and evangelical 
Writer, the late Mr. John Flavel, in his Trea- 
tife call'd the Fountain of Life opened, or a 
^ifplay of Chrifi ; where I found the follow- 
ing Expreflions. 

Serm. id. p. i$*in ^arto, where the ex- 
cellent Author is defcribing the glorious Con- 
dition of the non-incarnate Son of God, he 
fays, " Chrift was not then abafcd to the Con- 
'V dition of a Creature, but it was an .unconr 
^^ ceiveable Abaien^nt to the abfolute inde- 
" pendent Being to come under the Law j yea, 
^ not only under the Obedience, but alfo un- 
" der the Maledidion and Curfe of the Law, 
•* Gal. 4. 4. God lent forth his Sony made of 
** a Woman^ made under the Law^ 

^ag. 14. " He was never pinched with 
*^ Poverty and Wants while he continued in 
'* thai; Bofom, as he was afterwards. Ah 
^\ bkfled Jofut ! Thou nwdeft not to have 

. " wanted 

^* inMtsA a:P}^cc;t9 havct^nthific Head, hfdfl 
" thou ftotldt thai;- .Q<^om. for ti3iyXa)c«i" And 
hOK. thCjA.i>th<^ (^t^a Mr. ^theiny Burget; 
jo^ik^rei on J'^^, Hi that ^as i$ 
^iB^om of the Father <fW i&A/ thenufi 
mtiUKOU, cifi/e; attdfei^iret i)fligkt and Lovn 
from the Father* how.nnfpeak^fe is.Jt thaf 
iff JMiU-difrMit'^imfeif^ the Senfe of- it^ 
t^^mt. hmjfelf.4$ if:mfr,e, e^tpf Heaven mt» 
&eUi Mr; /<W«/ithenproc^jdf,-,^^Hf; hevec 
" itf Q^cveru Rcf roach . lindi ^mtf in that 
*\ 9afctt» t Th«i* iras.nothin^^i Glory^nd 

'!:Ha^tM: rqflci^^clupoii HipbT his Fathefn 
** ^ol.«ftciwae«| he :wap .^eBl^4i ;apd rc>€ac«f 

* pf;JMtni. 41tt|lw».NVihikhc;fl%yJntli4t; B«s^ 

foRi «>f Pe^^e., .i|n4 Love, ^e. never kijcW 

;! whflt; it jWiUi; (^ j>je^ aflault^d . .|(rith Tcmpnf- 

" ripitf, to be, ^iH^fii* an4 bfHtcfU.upon.by 

" urtclpan SpiriKMis,h<b<H4:..!»!^ef,w<Mrdsi Th« 

!? Lord embraced ^m.Utfm It^rpky, bijt nt- 

*!:iVlcr;Wpuode4 kvf^ 'till he ilpedrin pu^ Pkc« 

*.v.Wi4 i^ocfm. ; These Vcre.np Hidingi or 

*' Withdr^wniieat^^^fhis Fatheip frqm^hiiii » 

**..t|ierc w^ not -a. Qoudirbii^ Stcf nity upo^ 

* .the face of Qod ^tUl jefusQri/i had left. 

** ths^ fiofoin. , It was a hcff, thing xoChrifi 

*^/ to, fee Frowns in the Face, of jjis F*-;. 

^* th?t* .tlierc w?r^ never any iroprettions of" 

** .his Fa^ix^'s >yrai;h ttj^n: him, as thire wer4 

V. fftftt^rd*. . <T.h?,rc V» ni> D5«l^ to whid» 
*^. hi; . wfs. At^^ in tl^ Bofom; All ii»9i 
ZX^IWip yMrm Mm i9 fihr\fi i Jje Wjrf 

• • 



i; 14 C^mZe/ Jefus con/t/H io/uffer QJSt^ 

^' :ibove them fltly 'till fdr^dur fakes fat vohin- 
*' tarily fub|c£tcd himftif uttto thttm^^'i > ^ 

Then, after the Autbcir h«s (hetmko«^gpSfli 
^as the Intimacj, the Dearticfs, thft;Ddiight> 
which was between the Father and the* S^ 
confidered in their divhie Nature^ he dta^ 
ffame Inferences, P. 17. ;^ 

*' I. Tnfen What an aftonifhhig Aft of 
*' Love was'thK, for the Father to give the De^ 
^^ light, the DaiFling of his Soul out of his ^6- 
^* ry Bofom fbr poor SinnCtsI Never «K44ny 
'' Child lie 'fo clofe to d Patent's Meiar« as 
C&r//? did to his Father's ^-aind yet he 'Wil- 
lingly -parts with him, th<J' fkt^only one?' the 
Son of fais^-Delight; and that to Deatl^ a 
** curfed Death for the WiJtft of Sinneft* O 
«^ matchlefsLove! a Ldvtfoift finding tout! if 
*' the Father had not loved* -thee, he had nc- 
^' vcr parted with fuch a ^dttfor thee.** 

" 2.7»f^rrAdore,ahdbfcfoircVeraftonifl^^^ 
** at the Lbvcbf JeJksGhfiJi to poor Sin- 
^^ ncrs, that xvct he (hould confent to leave 
*" fuch a Bqfofb, tind the ineffable Deli^htS 
^* that were there, For fuch poor Worfins ^as'wc 
^- arc- O the Heights, De^hs, Lengthy 4n<i 
" ] Breadths of un meafarablc Love ! It is W- 
^' mirahle (%s -Mr. BUr^s on J^J^n ^17!) 
^^^ that Ckrtfl Jhuld mt imlj^ fm himfl^ 
*^ ofCan^pnybutmtefthatmanif^^ 
*\ neur and Glory he might have retained to 
^ Bimfetf. Ff ever ybu f&hd by Eipcriehcc - 
^ what It is to-be in the^ofom of Cod % 
• ■ • *' divine 


Qii, Ht VfitSbut a human Soul f 11$ 

*^'4iymcCofntriupion, would yoii be pcrfuadcd 
" to leave: fuch a Bofom tor all the good that 
'' is ip. the World? And yet J e/usCkriJi, whp 
** was! embraced in that 3olbm after another 
** rAariner than ever you were acquainted wittL 
freely left it, and laid down the Glory and 
Uichiis he enjoyed there for your fakes. 
** What manner of Love is this*? 'Who ever 
** loved as Chriji \oy ts ? who ever deny'd hjm- 
*• tt\iSot Chn%2s Chriji deny^d himfelf for 
'* iisr..* Tben, after the thit^Jnference, ^h 


• j(.:\lnfer: How worthy is J ejus Chrifi 
6f ail our Love and Delight ! he that left 
God's Bofom for you, dcferves a Place in 
your Bofoms.* 
KxhortAtim. If Ghriji i^y eternally iri 
*^ this Bofom pf Love, and y^t was content 
to forfakc and leave \t for your fakes, then 
he you ready to forfakc and* Ic^vc all the 
.Comforts ypu have on £arth fot Chriji.'' 
Again, Serm. 4, p. 3 f . " Confider how 
" near and dczr.jfejus Chriji y/^ to* the Fa- 
" thcr : He was his Son, his only Son, faith 
^ file Text: The Son of his Love : The Dar- 
^ ling 6f his Soul; His other Self^ yea, one 
.•*^ with himfelf : The exprefs Image of his 
^' Pcrfbn : the Brightness of his Father's Glo- 
^ ry: In parting with Hini, he parted with his 
^* own Heart, with his very Bowels, .as I may 
f, fay. ; Yet to us a Son is givgn,^ ifa. p. 6. 
^ And fuch a Son as he calls hjis dear Son'' 
^ '' • I 2 Now 


ii6 CouIJJtSasconfenttofufferX^ 

Now if we furoofe the human SovH of ooc 
l^td Jejus Chrifi to have YaA a pre-exiftciit 
State of Joy and Glory in the BoTom df'.thc 
J^ather through all former Ages of the Worlds 
knd even before the World was createcl, then 
thefe Expre/fiohs are great and noble^ are juft 
and true, and have a happy Aptnefs flid Pro- 
priety in them to fct forth the tranicendenc 
Love of God the Father in fending his Son, 
and the tranfceudent Love of Chrifi^ the Son 
of God, in coming from Heaven, and leaving 
the Joys and Glories of his Father's immediate 
Preience in Heaven, to take on him fuch Flefh 
and Blood as ours is, and in that flefh and 
Blood to fuftain Shame, Sorrow, Pain, An- 
guifh of Flefh and Spirit, (harp Agonies, and 
the Pang of Death. 

And this Love is exceedingly enhanced^ 
while we confider that this human Soul of 
Cfffifi was perfbnally united to this divine 
Nature h fo that hereby God himlelf is joined 
to Flefh and Blood, God becomes tnanifeji 
in the Flejh. 

But on the other hand, if We fuppdfe nO'^ 
thing bat the pure divine Nafwe ojChrifi ta 
.exifl before his Incarnation^ then all thefe Exr 
prcffions Iccm to have very little Juflncfs or 
Propriety in them : for the divine Nature of 
Chr'^fi (how diftind focvcr it is fuppofcd to ha 
from God the Father) yet can never leave the 
Father's Bofbm, can never divcif itfeHFoFanjr 
jWie Joy or Felicity that it was ever ppflcfs'd 

<}u«IIL without a human Soul ^ 117 

ofy nor loft eveh.tiic leaft Degree of it : nop 
could God the FMher ever dilmirs the divine 
Ndfure of hb Son from his own Bofom. God-- 
head ihuft have eternal aqid compleat Beati- 
tude^ Jdy and Glory, and can never be diipof* 
feft of it. Godhead can (uftain no real Sor-\ 
tow. Suffering or Pain. The ntmoft that can 
be faid concerning the l^eity ofChrifi i% that 
thete is a relative Imputation of the Sorrows, 
St^tjngs and Pains of the Hdtnan Nature, to 
the Divine, becaufe of the Union between 
them'i £>that the Sufferings acquiifc a fort of 
divind Dignity and Merit hereby : Tis grant-* 
ed indeed that this rMbr/w and imputative 
Suffering may be fuffiaent in a legal Senfe to 
:uivance the Dignity of the Sacrifice of Chrijiy 
to a compleat and equivalent Satisfadion for 
&ns yet the exceeding Grcatnefe of the Love 
of the ipa^/i&^r and the Son does not (bem to 
be fo fthfibly manifcffcd to us hereby, for all 
this Abafement of the Godhead of Chrift is 
mordy ' ^rib^wf and not y/4/. 
' Ahd as 'tis plain thait the divinlt Nature of 
Chrip could not be feparated from the Bofon\ 
of his 'Father, ^hen- h^ came into this World 
and took Flefh upon him, fo neither could the 
human Nature leave this Bofom of the Father^ 
if it had no prior Exiftence, and was never 
there. Therefore in the comioon Scheme all 
this glorious and pathetic Reprefentatioa of the 
Love ofChrifi in leaving the Joys and Glories 
of Heaven when he came to dwell upon Earthy 

I 3 hw. 

Iws no Wta^, WoDgiiig «>• Yi^.mi^it can pc 
ffue inv69 S^afe, fificO) k ca»; noHlioi}^!;* Wtri^ 
butcct t^ this bvfnaa nor to. the divine Nature 
of Chrift^jMx XO his: whojc Pccfon# . l graot 
that b]r tht t^igiii«erp£ Cinnmunicsaion 0j\ Trih 
perties^ y^lit is. true of one Nature. (i)ay be 
attributfciiCo the whole Perfon, ot fQQ:i(etiinca 
to thp pthATVN^tujrc^ yet that which is oot true' 
cooccrnkig .either Nature oTO^r//? fcpa^ated^ 
nor concerning the rvo* Natures ankpd^: can^ 
not be attributed to him at. all : %o^^{part^ 
ing with Ahe Bfifomef his Fathetj^^xx^ for- 
faking thfi Jijys and Ghriet he poffeji^ «^^f ft 
are,ac<jording to the «||DnionSchenie^ Words 
of which; w^ have no Ideas*. ::!•:: 

. But now if we conceive the Swl o^jGhri/i 
in its pre.-exifient Sxzt^^ as the firftlmff. ff 
every Cnature, the Darling of the^^pui <if 
God, who (as it were), ^ in thf Bife0 ^f 
thePatkiry to come for t^ from theFatPfif^^^ 
come into thif JVorldy John i<l>. iS, -to part 
^ with the Joys and GUrhs it was pofleft of thvo 
beforeth^Fqundationof theWorld,y^ii 17. f. 
to dwell in a feeble Manfion of Flclh and 3iood, 
Fain and Sorrow, to be cramped >tn4 icQ^fin? 
ed in human Ltmbs^.au^. to fuftain thft.Pangs 
a^d PunifhtDcnt of 4 corfed Death on the 
Crofs for the fake of Rebellious Creatures. 
This is amazing Love indtcd > this has a fur-^ 
prizing and fenHbie Reality in it, and fliould 
awaken all the Powers, of our Souls to ad* 
xnire and adore both God the Father tot fend- 
ing his Sony^yS^ Chrjfiy andG&r//?himfelf for 
conlciitins to fuch an Abafemcnt. ^ SECT. 

■■..i.:u.". ' S-E CT. -itV 

Jj; , has. been ^ ff^dc .evident ih /the foregoing 
, . iSfl^oa that our bcft Divines Fbllbwing the 
:l;ii^ of Scriptur^tightand thfq Sacred Didates 
.of: .tjic, Wof4^t>fl^<^c^^^^ retthc tranfcend- 
ciVrJiflv^pf Gpd tKe Father iq Jcqiding his Sqo, 
iS^1^.l^qYCof^CSr$/i in his Incarnation and 
J)991^;'in a, moft beautiful and affefting Lighf , 
^:SrC'iffy?pofe the^ Soul of Chrift to luvc.had 
\^pre^^ifitnt State of Joy4pd Qlqry with 
thfl Father before tlic World was. ' But \ fear 
dieir fxprcilioq^are £carce co^Ment with any 
clflar or juftldeas^or. Conceptions, while they 
ddiiy each part of the. Human ISatiire of C&ift 
{pf* lis Soul as well as his Body) to exift before 

hjfi Incarnation- / , ..;;;;; . ; . ;,; 

' /Jiiereis yctranotAcrand a very- remarkable 
loA^isAe wherein our ProteftantDivines in a v$- 

ry julj ^nd ^ff(j4?!^S "^^'^^^^^^iJFr^^^^ ^^^ ^^' 
'^ve^^WfS^iRed^n^ betweejl thc'F^r^^rand 

.tJK «$VJKaccQrdlns to Scripture, u}5Qh the Su^po- 
ii^^^.KA^^Txt'rextfienceof'Chu^^^ human 
"ySa^l,: .Bi»t ftccof ding to the Copimoh or ScJb'a* 
jLi^ic£xphcati(nioft)^^ Difth^ion of Perfons 
in the !rr/ii/(/, and the Denial of this Tre-e;^ 
ifitnt Soul ofCbrifi^ we can have no Ideas un- 
^«r all theii; glorious and aftcdionate Reprefcn- 
4^iansofthisTranfadion between the Father 
imd t^ Son. SUt us enquire a jlttie into this 


Ttic Common or SchoUJlic Explication 
(tf /)&<• Trinity-; wHich! has been long univerr 
ially rec9yc4 by ouf Profeftant Writers, and 
^has been .':fcilfc<l qrtJSo^P^lhi^ theft fcVe$l 
HiindrciT' Years,,; is .thl6';(vR) That Cod % 
i>ut one fimpU^ infiiiite . knd eternal Sdrit : 
Tiknce it'foilpWsi'lh^rfic'fDIVirie Effehi*, 
■jowcris, and cff^ntiaf Prd^crKcs of the F**^ 
i^f(* the SifH.iM the Spi^i^-'m i^c Godhead 
■ arc Nuiiicri(f:illj thfi very farhc JEffencc, PbWers, 
and .Effefitiar Properties :; Tjhit' 'tis the ^ftri*; 
i^unietical Con(cioarn(:r$, tf t(derfiandih^, Wil^ 
ind IPover whifchi belo'hgj- to the -Pat^ that 
belongs alfo to the ISon and ttJ'tfic ^^fySphiP: 
and that" the '^$)icred T^ree-vitc diftiifgUiflltd 
only by tlic ,fapcriaddcd' Mative ihjbpTttties 
of Tateirmi}, Ttliatim artd • Tnceffi&ffi Ijlit 
.their Thoughts^ Ideas, Vplitions arid A'gtHdbi, 
According 't^^^is Hypoihiji^y xtmSi bd^cvery 
"^ittt. NuipericU ' Thdiight?, Weas,' AfOfoiis 
and yolltioij^r'ih i\\ thz'Sder^ thre4v\ V 
^ Now having thcfe cxcdJcnt SdriAOffS Sf 
,Jvjd 7^^^^ tne, ^Ko'has wen rep^ci. 

Yciitccj ttii^ '()o£lrine of the pin^enant vfJi\i^ 
4mpti6n' ^n^X^c TrahfaStibft^ httvftchQod 
the J^afher arid K\i Son before the V^orWw^s 
J would fite fomc part of ^Hat pifcdurfe,4ii*dti- 
^er tbfhcw how well His •BC^pi^cfentacidn c^thts 
JVlatter agf e& yrith thc'l)6dtitic of the 5Pf*- 
gxijient Soutof^ tan never «agrtt 

^ ' tW conattion Explicatiofl of the Tirihitf 
^'ithout it* Sec Sermon III. p. ij, drcs ' 


.*< J. Confider. tiM»~;^«^(%ii^ moil^Q^ and 
f* ^alifig y/}.t\k each qth^ ifi ^ Coyenant: 
f * . Thprf afc' Qcvit thp Bitljci, an4 Qp4 the Son : 
f* fhc.fijrmpr a? ,^ Qi?4»tojr, the Jaft?r as fi 

f* thc%i ^ng^ci.t9 gwf It. 

V twof a them, ^d faat .was the KeaepipiiQa 
**; and .^ccQveijy of sjltGod's Eipia.*' " . " . 

t' ;»4li<i)n, J. It w^s ,:p^dipr^, oif p the Nature 
. ^^olT a'^ojipiiac^ C It w^ ijiy miituat Engage- 
i; njpg^t^.i»^4St«fiiUt^<*W, piohPerfdri Rqd^rta- 
,*f i4^i^fapc|[(atin jiis P^^ otdej: tAQur B.cr 
<* . coVc^. The X i^t^f pr6ini^(^ that j[}e Wi^ 
.** 'imii .Jf/Ji iiand.a^ltkfephmy IGl.' 42. ^ 
''I J^ig Spnprqmifephlie will ob<:y his Father's 
!\' pa}J^4i4 ^^^<^^> ^^ '^^ biyebelliouSt I(a. 
* IffriVs-a^d W^8^.prPfl;»ifeJ,;c?c^ M the 

,'ii.4t'nCo<ifidex t^ JSrttcI^f' to which they 
if. jPfitf 9grf<;: (fi9ft .tac Father pro^ifes tp 
«! ftwfftl^lcn ^Itt^a.Jtoee-fold Om (,vix.\ 

]\ to ..P^c hiii>, a JJ^kJft, Pftl. ^te;4, r^ 

i M^fft^Mvw^ fn. Hi^lTriffi, but he 
*\ fhaf, jtui uni». htm thou art mj Son, 
** Cod the 'Father promifes to inake him a 
*5..Prej)hci^ Ila. 42. 6. tw^iU ^Hitthfifor « 
** liigki to thi CifaiUSf ta open bM JSjes, 
. .•; * •■• ■' '"' ■'•'' '■ ■• '• And 


"■ Father dtoteiftiKWiWncf fa? him,aflift*i?;. 
- and (lfenAm-Ki*-''f<ii'"Ms Work :;Ift;+?. 

- riWva'him »r 'ir;** 'great EAteton: 

'" of f f 'Ofhis Ilei'&'tjcM(# wl; 
■* jail a ftis^uffc'tifea'na fo tl 

- cxp. a-a'afpiViif'ft;^ iffifi;!- 

'*: /i'&."iiri.'5'ws' wa^. *«: 7<5' 

" at>d g-TOs:K5 .fen^a^efaMt rtthe mer, 
■ .hitSbh-'tKefe-l'tfti^tfc-is content'tbbc 

'i ferfottiiU (ntclfclyan* ^unaitally'. 


.^ ' 6. This Cotopaa :betwecit Sax: Bather ancf 
<^- Acl*Son bears date from Etirmtyi before;' 
^^ tHifc Wcirl4 w^ made: whikr^ 3^t? we had 
'SjQC^'Exiftoncc^ bnttMsiyiii thsanfinitc Mmd 
? atod^PUrpofe o£ God a Tim* t. p; 7>&^ Gri;ri< 
^ ,^kb mas gkuiU us in Chrijt before the 
^^ H^orM begak\9^'t\)iiQtzw<iiddct^ 
^ . wiilch from ^B vcrlaflfiiig was thii& icomrived 
^'^;a]2d;dcfignedfonas«i.) Then ti^cksi tiicCauti^ 
^\ jn7 or. Confduation iqT ^eacrJketweenthenl 

\/.'f^ P< 28. God thc;Fathiecto(t God the Soft 
Vm^^ mutually iicly and truft to om tanothelf 
'^ ia tfhc Bufine&l of pur Rjcdctnptiqnr; ITht! 
^f iathcr rclicFvpoa the Soh Ibri^if P^rfbrm-^ 
^^»ancc of his Eaft. The Fathcf fo far truftc<f 
" Chtifty that upon the Credit dfhbJPxomife to 
^lootric into the World and in.theFulnelsof 
<^ Tfme to becxmc a Sacrifice fbr;the £ka> Hd 
^^fiivedalithc QldTdkmcntSaiitts; Andfii 
Y !dochXi;hrift ioiiikc: manner d^pqidupon atikft 
.1^ >tmft hiis Fatt\w ftw Ihe AcoomphlhmeAt 0j( 
^.^ dll this Promife,v that he paUJke^ his Seediy 
^^ and that all tUt £ieft that are yet fadlind, yee 
^A u&regeneratcd^ as well as thofc already caW 
^S:filed^ fliali 4)c prefcirvcd to the heavenly 
^' Kingdom/' 

P. 29. This excellent Autfiory repreients 
this Traniadioil between the father and the 
Soil before the World was in a way of 2)/i9* 
logue: He fappofes thcFathec to fay, ^^My^ 
*^ Sqo> here be a Company of poor milerablc 

« Souls 

^ • Soots tfiat^ikave utterly undone themftlvies; 
Vand now. lie open tainy Jufticej Juftice 
*f demands Satis^ion ^fb^ them^ or will ia- 
^ tisfy ItMfiim the eternal: |Luin of > diem. 
^! What fliaU be done fbr^lhefe SonlHh And 
^f thus Ci^i^ ieplics p O my father! Such 
^^:is : my .. Lbve to, i atid Vity ffar* thetp, that 

? rathecthanithey (hall periAi eternally, 4 will 
^^ be rcT^iifibie. for them as their Siirety/ 
t^ I will ra^Dcr^ chioc^ to Inffct thy Wrath 
!^: than they. (houl^ i^ifftr it jdiarge their D<ibt 
V. all, upoddK^ I am aiHe t£>difcharg<^ it t And 
¥ tho' it impoFvecKh all my Riches, and empty 
all my Trcafures, (fokr (b it did iindeed,^ 
55 a..Cor.8«:ji»ifir%^'i&^ mentrkhiyetfi^r*$u:r 
^. fai^s he jhecdme p^or) Hiiioa; ^o^tcnr to 
^* undc^takeiiri'^ : ' • --j^; . : > * j 
:• Here; Xi ^gjbiftdcflreimy Reader to obfisve, 
Ltite noctii^ Woods of that gmt and excellent 
Jhlah to rcfotrthem, forlgMatly appfovc-of 
limoft everpqBxpreifion j^ «il&uch le& Vould 1^ 
topoTe thjit n^enciable Author^ whofe:M€mo^' 
tf and Writingal fincecdy reverence $|nd|hoh' 
nonr : but my: deiign is to fhew what b ch^ 
ufual Language fof our beft Divines on thisSttb'* 
;^ft, . for J thigh t cite Paffiges of the like^na:-* 
rurc out of a Multitude of excellent Writers ; 
lihis.is only a Specimen of one for the rcfi; 
;. . Now in reading over fuch Accounts of Sti- 
pulations and Contraft between the Fathen 
Vi^ the jSe^o * before the Foundation of the 
World, what I proper C<m^^tioAS^ can wc 


Qa, III., "wkhojif a. human Soul f \2i 

framc^ or what dear Ideas can we poiGbly 
havc,^ while we fuppofc nothing but Chrift\ 
divine , Nature tranfaif^ing this Affair with 
the Father % and whiile at the fame time w<i 
believe the divine Eflcnce/F^rfedidhs zvA 
Powers, the Underftanding, Will, Thought 
ahd Cohfciottfners of the Father and of thq 
San to be numerically one and the fame, Hncd 
in the Godhead or divine Nature, they are but: 
onei^nd the fame infinite Spirit ? The mercPef- 
fonalities, {viz^.) Tatefnity and Filiation^ can- 
not confuU and tranfa^ thefe Affairs in i. 
Wdy 6f Contraa, Fropofal ari^ Corifent :' It 
j(s nothing bi^t twodiflind Conicioufnell^s^nd 
two diftind Will^ can enter iritd fiich a Cove- 
nant J but in the common Explication of the 
Trinity,, the diftind "Perfonalities of the Fa- 
ther and the Son do not make any real di- 
ftinft Gonfcioufncffcs or diftirift Wills in th4 
one infinite Spirit* 

' And let it be further noted alfo« that ac-* 
j^opding to feveral of the Articles of this Co^ 
Venant, one of thefe Beings or Pcifons eove- 
tenantingy ieeihs to be inferior to the other^ 
and. to be capable of receiving (JJfifdcrs, Com-* 
Ihtflion, Support and Rccompcnffc from the 
bther : But if only the "Deity of Chrifi cxiO- 
cd at that Time,,: and the Deity of Chriji and 
pf the Father have but one and. the fariit 
numerical Cdhfcioufncfs and Vqliliob, orit 
grid the fame numerical' Power anci Gl'dfy, Vi^hat 
|^c54 »f Ordcw iA^ Commiifions^'^hat.nccd 


k26 Could JcCusconJent to fuffer^Q.llL 

of PromifcR of Support ahd Rccompenccl 
How can the pure Godhead ofChriJl be fup- 
ported, or be recompcnfcd by the Father ^ 
who has eternilly the fame nuoierical Xjlorj^ 
and Power i 

In fliort, all thdfc (acred ancl pathetic Rep re- 
(entations of Stipulation and Articles in the 
common Scheme, can amount to no more 
in our clear Ideas, and in a proper Conception 
of things, than the^«^/f U)ecree or Volition 
of the one eternal^ infinite Sprit. 

I grant we may fuppofe tjie great God ih a 
figurative manner of Speech confulting thus 
with his own fVifdom^ with the divine'Pow- 
crs or Principles of Agency in his own Na- 
ture, as a Man may he figuratively (aid to con- 
fult with his own Underftanding, or Reafoii, 
or Confcience : But in literal and proper Lan- 
guage, it fecms to be nothing el(e but an ab- 
solute Decree of the Great God, that the Man 
Chrijl J ejus, when formed and united to 
Godhead/fliould undertake and fulfil this Work 
four thou(and Years after this World wa$ 
)riade. And thus, according to the common 
^Hypothefts, th^t very intelligent Being which 
Vas to come intoFleih, and to Tuftain all the real 
Sufferings, gave np fuch early antecedent Con* 
fent to this Covenant. TTwas only the God- 
head of Chrifiy which is jmpa(fible and could 
really fuffer nQthihg, did decree that the hu- 
fnan Nature fliould exift hereafter, that If fhquld 
be united to the Godhead,' and (hould^futUiil 
Agonies and Death for the Sins of Men. ^ € 


• i woiUd xnq/iv^ fecther alfiv according to^ 
thiSr£3^pJication of tbijag$^ wh^l^piliblc DifFe^ 
Ktifx >caH iw^ . coqcei^c ixtwcfjQi the Love oC 
the iFa/iber ia Cfjid^ \m Spn^ (and the Love 
offhi^rfi^aip ifi'Opa/lin^ing to be fent^oa this 
coinp^iljipatatc Er^ra^- if there Vir^rei^oc m^ 
diftind); Confcioufneflcs, apd tFf) diftkiAWIUi^^ 
if^t ^^fi otfly Mbc'^^ple numerical Volition 
«f Sh^^F^4t G0di. And t^owdoth this abat^ 
oiv. grajid Ideas of the diftinft and cptndefcend^ 
iQgM>Vc;of our blefledSaviour, ^n hi^ Coo^ 
iiiot: lo^cliis Cpvepanti /i{K;e that ^part of , him ^ 
Whiehtpally fufFcr$di /V^, bJis.|nfe[ifliNatiirej 
had then no fxilicncei. 4nd. thefefpre coul^ 
give tiQ CDo0;n(: i |p;.iyiiis >«rly;^Cov€paat • of 

; U./imv. of . thcfe Difficulties piay poffi bl jf 
ckft^fSi aay :(ol$fiabk. $olqtioi\^ by iptjirodudng 
qa^yiFigures of Spct4;h, and be thias explain- 
e4,^ja4$jfir4iBg to the:i<;ocnnoon£Ac^//r^/tf^ of 
ikpT^rmk/^ withouj -feppafing thcT^e'exif- 
fence, of Aht hvmm 3pul of Chrifiy yet I am 
mu^h infiliO'd to tihink they can;ncver be all 
rpfMed on-e^^aingd upon that Hyp(fth^.\ 
*^foQn:thaQthf^band, if wjc^ivc/jtfrfelycs i 

IcMif^tQ conceive of the human Soul of our 

Lord Jejiii Chrijt in. its pre-exiftcnt^^tatc 

SiB ■die v^^9ro>i&\a^e firfi'born 4if evefi Qrea- 

r»r//Goi. T. If. a« the «fX^, /• e. tht^Segm- 

^i9^M. the C^ief bf ^ the Creafm:^ Qod^ 

itcy. 3.; 14. lying inithe Bofim of the Father^ '; 

lohn r/i&. and' intimately united to thd 


ttcxtizXOddf then hare atfef jifrdper Subm^ liar 
thefe fedeird Tranfadlkml in the Cd^aift^ 
df Redemption bcfdre ihe 'Fbiindatitin of thti 
Worldi And % mdA gtdriefilii and ^ivirie Co^' 
Veoadtit ^zi; between ^vFdtbeir and thfr 
Sm in aib Vtcwof ttiidgs f49» the Sdltatiort 
of poor fttin'd Mari. . ; ' ' ' ^' 

Tho* tMs bleflcd Sout df Chrift ^dtt iffli- 
ted intioia^eiy to the divine Naturty fi^Godt 
the Fdther might part -^itli' it (as k Were) 
out of tUs'6wti Bofomj-^.'if; diveft it ^ Iwft^ 
^Verily Joys arid Glories ♦tq^ its own Cot»^ 
*ftnt» without diilblving the Union-: Godtte 
Fatbef might prepare ABi^fot it, and CtaA 
k ta dWeil iff Flefh t^d Bldod : God might 
infli^ tlie PuhUhment of our Sins vpotf • thii 
blelTcd SduldfChtifi intcaritate, atid jtftcrwtedi 
give it an high EpiMtdtion^ not <mly <»fh^ 
Qhry wkieh, it hdd ^ith thi Fdther hif^& 
thi Wofld wdSy but td fopeiiot Joys aoid Gio- 
lies ai the Reward of 'ks Sv^critipi acco)fdihg 
id Scrlptnrie, yohti tj. f^mdThi/, i. 9. 

And this bleflcd Soiil of Chrift united td 
Godheadj is a proper Subjcdl to enter ittto 
thefe Artielefiy tO accept of the Tetms'Of ihis 


Ntte, This dSveftihg of the SoiA t^CSrift of Itt ninudvc 
, ^, -. nd Clones does not requiFC a DSoiotioii vf its Uoim td' 
(he DMm JiMturt i for the Godhead m^^ be ftt]l.«b|nd, atrf' 

yet my jnflaenoe the bu{nan Soul m pcater or leis Dtgrees, 
and in wknis Maimers; as vcf Light, .Support, Joy, (Siiory, dfc. 
aeoot£ag to different OeeaBom Jtftd Circomftuioei/ wk^mjjit 
be. expeedin^ different in a State of Humiliation and 6f.£xa^ 
fadbn ; and the Manner and thif Degree of Ihfltaeildb itOAti'' 
^ayt be detennin'd «nty by O^f Divine Wifdom, 


X^IIL witlioui a human Soul f 129 

Covenant of Redemption, to confent to part 
with the iBofom of the Father, &c. And thus 
Chrift^ when he came forth from the Fdtber^ 
andcame^ into this Worlds John i6. 28. laid 
•afide that Glory which he had with the Fa-- 
ther before the World wasy John. 17. ?. and 
ijk' he was rich^yetfor our fakes he became 
^^r, 2. Cor. 8. 9. And thus the F^i/i&^r and 
the Son manifcft their tranfcendent Love to 
poor rebel Sinners in this federal Tranfadion^ 
this Covenant of Redemption before Time be- 
gan, which is the Foundation of all that was 
ever done in Time toward the Reftitution of 
the Pofterity oi Adam^ to thei Favour and 
the Image of God, and to everlafting Happi* 
nefi. Every thing coincides admirably well 
4n this Scheme, and anfwers the various Ex« 
preflions of Scripture on this Subjed, with- 
out ftraining the Words by needlefs Tropes 
and Figures : It becomes fo plain that he that 
runs may read it^ and every private Chri- 
ftian may underftand thcfe early Grounds aod 
Foundations of his Hope. 


AfO TEy in a few Months will be publifh- 
•^ ^ ed a large and more compleat Treatife on 
this Subjcft, (o/As.) the Tre-exijient Soul of 
our Lord Jepis Chrifl. 


t •!. 

i^o Tsthe Godhead of CYixWt • Qu JV. 

. *QLU EST ION IV. if^ 

'Is the Godhead of Chriji and the God- 
head of the Father one and the fame 
. Godhead f 

THERE are Tevcral Confiderations 
which lead me to agree with this 
general Opinion of almoft all our 
Divines in the two laft Centuries, {viz.) that 
the Godhead of Chrift is the fame indivi-^ 
'dual Godhead with that of the Father ^ and 
that his divine Nature is not another infinite 
^Spirit diftind from the Father, whatfoevcr fub- 
limc Diftindions there may be in that one in- 
finite Spirit, one of which, {viz.) the Word 
or fVifdom^ may perhaps have a more pecu- 
liar Refped to the fecond Perfon in the Trini- 
ty, {viz?), the Son $ and the other, {viz,) the 
^Fo'-j::cr of God ; to the Holy Ghoft. 

I. If the divine Nature of Chriji be an,- 
other diftinft Principle of ScIf-confcioufne(^ 
and Volition, another diftincl fpiritual Being, 
or another Spirit, this approaches fo near to 
- - ' the 

. 'Qjy. and of the Father the fame? 131 

the Doftrinc of another God^ that it is vitrj 
hard to diftinguifti it. For fo far as our Ideas 
of Arithtnetick and Rcafon can reach, thisr 
fccms to be a plain Truth, If one infinite Spi-- 
rit be one God^ two or three infinite Sprits 
tnuji be two or three Gods. 
JjAnd tho' the Patrons of this Opiiiion fup- 
poie thcfc three Spirits to be fo nearly united 
as to be called one God merely to avoid the 
Charge of "Tolytheifrn^ yet it muft be granted, 
that this one God muft then be one complex: 
infinite Beings or Spirit^ made up of three fin- 
gle infinite Beings or Spirits; which is fuch a 
Notion of the one true Gody as I think neither 
^Reafon nor Revelation will admir. And yet 
if this were the true Notion of the one God^ 
'tis very ftrange that Scripture (hould not clear- 
ly and expreffly reveal it. 

2. Tht God of Abrahamy Ifaac and Jacobs 
the God of Ifraely the Almighty, and Jeho- 
"Vah^ is the proper Style and Title. by which 
God the Father was known under the Old 
Tejiament : and 'tis under thefe Titles and 
Charafters that he often appeared to the Patri- 
archs : yet it is agreed by all Trinitarians that 
it was Jefjis Chrifi appeared to the Patriarchs, 
and aflumed this Style and thefe Titles of 
Godheads which we juftly fuppofe he could 
not have aflumed if he had not had true God^- 
hcad belonging to his complex Pcrfon. And 
not only, fo, but this true Godhead miift alfo 
be the Godhead, of the Father, othcrwife^hc 

K 2 could 

132 Is the God&ead of Chti^ Qu.jy. 

could not have aflbmcd thofc very Titles by 
vhich GpJ the Father was always known to 
the Church, and by which they worfhip'd him 
as the God and Father of all. If the Deity 
of Chrifi were another diftinft Efience or Spi- 
rit, his aflfuming thole Names whereby G^ 
the Father only was known to the IJrael(l^, 
would lead them into Miftake and Confuiiol^ 

I know it may be objeSied here, that 
Chrifi^s afliiming the Names and Titles of God 
the Father would lead them into as much Con- 
fbfion and Miftake by leading them to be- 
lieve that C&r^ w^x God the Father i and it 
may be urged yet further, that thefe Titles 
thus alTumed, would prove that i^hrift was 
Gody no more than that it does prove that 
Chriji was, the Father. 

Anjw. If Chrift has the fame Godhead as 
the Fat her y and if in thefe ancient Appearances 
Chri/i came in the Name of the Father, as his 
Rcprefcntative, there is no great Inconvenience 
nor Confuiion if he were taken for Gorf the 
Father, fpeaking and ading in and by the An- 
gel of the Covenant, or Jejfiis Chriji in his pre- 
exiftent State : But there would be great Con- 
fuiion and Inconvenience in Chriji'% alTuming 
thefe divine Names, if he had not Godhead 
belonging to him, for then we (hould take a 
Creature for God. 

5* Several Scriptures of the OldTefiament^ 
which are cited by the Writers of the Ne^iv 
Tefiament jind apply 'd to Chrifi^ do me& 


Qj^lV, and of the Father the fame f 1^% 

evidently refer to the QtcsxOne <rod^ the God 
cflfraely the Almighty j the Jehovah in the 
OldTeJiamenty whom all that read the Old 
Teftatnent before the Days of Chrift mud 
fuppofe to mean God the Father of all^ fuch 
as ^faL 6%. i8. Thou haft afcendedoji high. 
<|^d Efhef. 4. and "Pfal. 97. Wo^ip 
htm all ye Gods. Cited Heb. i . \6. and 
Tfal. 102. 24, 2f. O my God^ of old thou 
haft laid the JFoundations of the Earth. Ci- 
ted Heb. I. 10. and Ifa. 40. g, 4, f. Prepare 
ye the Way of the Lord. Cited Matth. x. 
3. and JoeLi. 32. fVhofoever Jhall call on the 
Name of the Lord ftall be delivered. Ci- 
ted Heb. 12. 16. and Ifa. %. 13, 14. SanBify 
the Lord of Ho (is ^ andhe jhall be for a Stone 
of fiumbling. Cited i Tet. 2. 6^ 8. and fc- 
wral other Places. 

Now we cannot fuppofe, tlwt all the holy 
Men before CAr//? were utterly miftakcn in their 
Application of thefe Texts to God the Fa- 
ther^ fince there is a plain and proper Senfe 
wherein this Application is true. And yet 
thefe Texts are properly applied to Chrift^ 
if wc fuppofe the Godhead of the Father and 
of Chrift to be the fame, and that the Man 
Chrift Jeftis was the Shekinah or Habitation 
of the great God intimately and perfonally 
united to him, and fo made one Perfon with 
him, but ftill under the Charader of Fili-- 
ation or Mediation. And in thisSenfe Chrift 
was Emmanuel^ or God 'with us^ Matth. 1.23. 

k 3 Bclidcs, 

134- Is the Godhead of ChnGi Qu.lV. ♦ 

..Bcfidcs, let it be further confidcrcd, that . 
the Dcfign of the Apbftles in the Citation of 
thcfc Texts, and the Application of them to 
* Chrijiy was. to prove the Glory, Dignity and 
divine Grandeur of the complex Terfon of 
Chrift : But this Citation of thefe Texts, and 
the Application of them to Chriji^ will fcai^ 
prove the Godhfad of Chrift y nnlefs he nl^ 
the fame Godhead with that of the Father : 
nor indeed will they prove the Dignity or Glory 
of the Terfon of thrift any other way, but as 
they fhew that what was^^ Ipoken of old con- 
cerning the Godhead of the Father muft nc- 
ccffarily belong alfo to Chrift. 

If Chriji confidcrcd as God were another 
diftinft Spirit from the Godhead of the Fa-^ 
thery I think thefc Citations of the Apoftle out. 
of the Prophets would hardly prove his God-. 
heads nor do I fee how they could prove the 
Grandeur and Dignity of his Perfon, unlefs' it 
were granted that the Godhead of the Father 
was his Godhead, . that Chriji and the: Father 
are one in this refpcct. 

4. When Chri/i cxprcfics his own Godhead 
m the New Tefiamenty \\s by declaring his 
Qnenefs with the^ Father ^ that is, the Unioa 
of the Man Chrift J^tis with the fame God- 
head that is in the Father. I and the Fa^ 
ther are one. He that hath feen me^ hath 
feen the Father. I am in the Father and 
the Father in me. The Father in me doth 
the Works, And it muft . be obfervcd that 




QJ}J.' ]undof ti>eFatl>er tbe/amef 135 

there is n6t,any Place in . the . Ntw - Tejiamem 
where the miraculous Works of G&r//? area-' 
fcribcd* to any diftinft Godhead of his own, 
different • fiom the Godhead of the Father^ 
or the Godhead of the Spirit of God that 
dwelt in hia> : Arid 'tis not rcafonaWc to fup^ 
p|£: that Chrijl would have always ufed thcfe 
Arodcs 'of fpeaking> and attrij^utcd his owii 
Works to the Father andjiis Spirit, if he 
himfclf had another Godhead *oj:f Divine Na-? 
turc :difFerent from, that of the Father and 
the Spirit : For . why Aould . his miraculous* 
Works be attributed tO the Aids of another 
infinite Spirit which was not uijited to tho 
Man ye/iiSy and never be afcribcd at all to 
that diilinCt Spirit which is fuppoicd to be uni- 
ted to him ? I am fure this fort of lleprcfcnta-t 
tions lead our Thoughts away from luppofing 
Chrifi to have any Godhead at all, if it be not 
the fame as the Father% 

. f. If the Godhead of C^r^ be another di-. 
ftind fpirirual Being different from the God- 
head of the Father J. 1^0 not. fee. any fair and 
reafonable manner^ how. the Trinitarians can 
folvcthe Difficulties which arifc from thole 
Scriptures, where God the Father is rcpre- 
fented as the only true God, and under that 
Idea diftinguifhed from Jefus Chrifi 3 as John. 
17. 3.. To know thee the only true God^ and 
Jefus Chrift whomthouj^ajl fent. 1 Cor. 8.; 
6. To us there is but one Gody the Father , of. 
whom are all things j and Qtie Lord Jefus 

K 4 Chrift^^ 

t^e Is the Godhead of ChtiSi Qu,lV. 

Cbrifiy fy whom are all things. Ephef. 4. f , 6. * 
There is one Lordy one Faiths one Bapttjm^ 
one God and Father of all. Now we can 
icarce fuppofe the highcft Nature qf Jefus 
Chriji to be another infinite Spirit diftind 
from God the Father^ without excluding it 
from Godhead by thefe cxprefs Scripturtt : 
but they may eafiiy be explained to adfmt 
ChrijVs Godhead, if we fuppofe Chrifi to be 
J^ken of in thefe Places chiefly in his infe^ 
rior Charaders as Man and Mediator j and 
yet he may be united to, and inhabited by the 
One true and eternal God, who is at other 
times called the Father^ as being vcfted 
with different relative Properties, and firft in 
the great Oeconomy, as I have fufficiently 
ftcwn in other Papers. 

I add alfo, thofc Texts in the Prophets, where 
it is &id, I am God^ and there is none elfe^ 
there is none bejide me^ I know not anjy Ifai^ 
44. 6, 8. and 4f. 21,22. give a ibrrhcr Con* 
firmation to this Sentiment. For, 

Whether We fuppofe the Father or the Son 
to be the Speaker here, 'tis ftiii with an Exciu^ 
fton of any other Being, any other Spirit from 
the Claim of Godhead beltdes the one infinite 
Spirit, the one true and eternal God, the God 
of Ifraeli and if our Saviour J ejus Chrifi be 
riot that one true eternal God, tiiat one and 
the (ame infinite Spirit with the Father^ thefe 
cxclufive Sentences would hardly admit Chrifi 
and the Father too» to be the one true eternal . 
God. It 

QJV. and of fhi Father th&famef 137 

h is gmnced indeed that Chttfi is another 
Spirit RS he is Man, and that other {visz, ) the 
hnman Spirit, is not in himfelf properly God % 
but only by isicing united to true Godhead, even 
the Man Jtfu% may be fo called by the Com- 
manicuion of Properties. Bat ilnce the God- 
hQ|d of Chri^ is ftill the very fame Godhead 
wkh that of the Father y Chrifl is not exclud« 
ed from Godhead by thefe flrong exclufive 

6. When our Savicmr foretold that his Dif- 
ciples (hould leave him alone, he adds, John 
16. ^2. And^Hl am net aUme^ becaufe the 
Father is with me. Now if his Godhead 
had been diftin^ or different from the God- 
iicad of the Father^ he needed not the Tre- 
fence of the Father with him for his Support \ 
his own Godhead would have been aildiffi- 
cient : But if his own Godhead be the Came 
with that of the Father^ then there is no 
difficulty in the Expreilion. 

/♦ There arc fcvcral Places in the New 
Teftamenty where the words Gody Chrifiy 
zvA the Lord in the fame Paragraph are ufed 
very promifcuoufly, fo that one cgn hardly 
tell where Chriji is ipoken of, and where God 

the Father s particularly, Rom.iJ^. 6 12« 

- Other Places where God the Father and Chrift 
ar€ called nfur Savhur promifcuoufly, and per^ 
haps God our Saviour y &c Tit. 2. yude 4^ 
2 f . at teaft there is fome difficulty in fuch 
Itoces to deccrminc which is meant > which 


138 Is'thGodhiado/^hn^ Qu.IV. 

t^ould hardly have bccni kft Uabl6 to fo prb- 
ittifcuous a Conftrudion, if Chriji had not bcca 
true Gody and if his Godhead had not been 
the fame with that of the- Father. ^ » 

8. That the primitive Chrifiians /wotfhip-^ 
ped Chrift; is fufficicntly evident from the fa- 
cred Hiftory : Yet we never find that thc^ews 
of that Day, who were implacably fet agaiiift 
them, ever accufed them of Idolatry, or Crea- 
ture- Worfhip, tho' that Charge would have' 
bcft ferved their Purpofe to blaft and dcftroy 
this new Religion. 

Nor can wc reafonably fuppofe, that if the 
Jews had made this Objcftion, the facred 
Writers would have omitted to tell us^ fo, 
becaufc this would have been fo important 
and forcible an Objeftidn againft Chrifti- 
anity, that it would have required a very parti- 
cular AntVer, that fo Chriftians in all Ages 
might have been taught to defend their 
P raft ice. 

Thence wc muft infer, that when the pti- • 
mitive Chriftians worlhip'd Chrift^ they can- 
not befuppofcd to worlhip a mere Creature^ 
or any other but the true God of Ifrael $ for 
the Jews would then certainly have charg- 
ed them with- Creature- Worfhip or Idolatry.' 
Now this true God of Ifrael was God re- 
prefented as the Creator,' the Author, and the . 
Father of all $ it was that God who fuffains the ^ 
fuprema Charafter of Dominion and Majefty,. 
and maintains the Dignity -and the Rights :c^^ 

Godhead s 

QJV. and of the Fatbir the fame ? 1 3 9 

Godhead; it was that God who fo often fore- 
told the fending of his Son Jefus Chrifi^ and 
this is God the Father. 'Tis therefore this 
one Godhead, which is in the Father ^ which 
is the fame with the Godhead pf his Son Je- 
Jus Chriftj but under a diftinft Perfonality : 
Tis the fame one God whom the Chriftians 
worfhippedj when they worfhipped Chriji as. 
God manifefi in the Flejb. It was the fame 
Divine Nature or Godhead which the ancient 
yews had been ufed to worlLip, as dwelling 
in the Cloud of Glory upon the Mercy-Seat, 
and was now come to dwell in Fleih and 
Blood, to become Immanuel, God with 
PS, , to ; become God manifeft in the Flejb. 
Now there is fuch a mutual Inhabitation and 
perfonal Union between the one eternal God, 
and a Creature in the Pcrfon of Chrift, as rea- 
ders this complex Pcrfon a proper Objeft of 
Worfhip, and this ftands clear of Idolatry, even 
in the Scnfe of the Jews themfelves, who 
were wont toworfhipGod as dwelling in the 

And indeed this is the only Notion of the 
Worfhip of Chrift that could poflibly agree 
with their own Law, and with their firft 
Commandment given in Sinai^ and with all 
their own former Ideas of Worftiip, as due 
only to the one God : and 'tis the only Notion 
that could have been received by them without 
Difficulty and Oppofition. If therefore the 
Son or Word be truly God, this Godhead mud 



140 // the Godhead of ChsMk Qh.IV. 

be thtfame in Sttbjiar^e with the Godhead 
of the Father whom the Jews worfhippcd, 
othcrwife he would be another God, and the 
yews could not have failed to charge the 
Chriftians with grofs Idolatry. 

Upon the whole therefore there leems juft 
reafon to conclude, that whatever facred and 
unknown Diftindions may be in the Divine 
Nature itfclf, and however thefe Diftinilions 
may lay a Foundation for God*s Difcovery of 
himfclf under three Perfonal Charadters, as the 
Father J the Wbrd^ and the Holy Ghofl^ yet 
the Godhead of the Father fcems to be the 
fame one Infinite and eternal Spirit which in 
fome particular Principle or Power of its own 
Nature, or under fome peculiar Diftindion or 
Relation, is united to the Man Chrifi Jejus i 
and hereby J ejus becomes one with God, one 
complex intelligent Agent or Perfon, and here- 
by Chrifi comes to have a Right to thofe 
divine Titles, the Lord Gody the Almighty^ 
Jehovah^ the God of Abraham, Ifaac and 
Jacobs &c. 

And by this means the great and funda* 
mental Article of all Religion, the Unity 
of the true God^ is maintained inviolable : 
And thus we moft efFcftually preclude all the 
Objeftions and Cavils of the Arian and So^ 
. tinian Writers againfl: the Doftritie of. the 
Blcficd Trinity, and the Deity of Chrift, as 
tho' this Doftrine introduced ^more Gods 
than one. For if we fiippbfc iS&t Man Jefus 


3 % 

Q^IV. dndofthtFatberihefatne? 141 
Cbrifi in his Soul and Body to be both an 
mieUeihtal and corporeal Sbekhah or Habi- 
tation of the one God, the God of Ifratly 
wc may juftly can Jejus Ckrift, God ma- 
nifeji in the Flep, a Man in whom dwells 
ml the Fulnefs of the Godhead bodily^ a Man 
of the Seed of ^Daitid^ and yet God over 
all bleffedfor ever. Nor is there To much as 
the Appearance oc Shadow of our ovning 
two oc three Gods, which has been too of- 
ten, and with fome Appearance of Reafon 
chained upon fome ■ other Modes of explain- 
ing this iacced DoArinc. 




142 Is there an intimate XJnim Q^^V. 


QjU E S T I O N V. 

Is there an intimate Union between the 
Lord jfefus Chrift and God the 

TH O' I don't remember that the Words, 
Unite y or Union *, are any where found 
cxpreflly in the Writings of the New 
Teftament, yet the Idea which is defign'd by 
thefe Words is often found in Scripture : and 
'tis the pfujil Cuftom of the facred Writers to 
cxprefs this Idea of the Union of feveral things 
together by being one with another^ or by 
one being in another ^ and fometimcs hy each 
being in the other mutually. i 

The Union between the Body and the 
Soul is reprcfcnted.by the Soul's being in the \ 
Body^ 2 Cor. ^.6. at home in the Body 5 and ^ 
12.3. whether in the Body or out of the Bo- \ 
dy^ &c. The Union of Saints to God is cx- 


* *Tis granted that lvo^t^^ or Unity is twice found In the New 
Teftament, (vik.J Eph. 4.. 3, and 4. 13. but lyou or i'yoxrif 
11 not ufed by the facred Writers : nor is Ivoln^ uCsd to fignify 
thel/ff/Mof two things together into one» 

Q^. htween]ziM% dndbis Father f I ^"^ 

prcft by mutual Inbcing : iJohn4. i($. He 
that dwelleth in Love dwetleth in God, and 
God dwelleth in him. Our Union to Chriji 
is often cxprcft by Chriji being in us and our 
being in Chrifi, ]^^ i f • +> f • Rom. 1 6. 7. 
9nd being in the Lord, j^. 1 1 . and in many 
other places. 

Sometimes Union is cxpreft by both Being 
One : fo the Saints who are all united in one 
common Head are called one Body and one 
Breads i Cor. 10. 17. And as the Union be- 
tween Man and Wife is expreft by their being 
one Flejby i Cor. 6.16. fo he that is joined 
to the Lord is one Spirit, i^. 1 7. 

The Union between Jejus Chriji and God 
the Father is cxpreft by .all thefc Ways, {vi&) 
by an Inbeing of Chrift in the Father and the 
Father in him, and by Onenefs with the Father, 
in the Writings of the Apoftle John. See John 
10. 3. 1 and my Father are one. John f. 38. 
and \i^. W.I am in the Father ^ and the Fa-' 
ther in me. 

But let it be always remembered that our 
Union to God or Chriji is but a meet faint 
Shadow or Refemblance of the Union of 
Chriji to God the Fathers which vaftiy 
furpaflcs ours, and is of a fuperior kind. This 
Union between Chrift and God the Father is 
fo near, fo intimate, fo peculiar, as gives occa- 
iton for the New Teftament tp cite and apply 
to Chriji many Paflages out of the Old Tefta- 
ment : which relate to the Qp4 ai|d Father 


144 Jfjr there an intimate Unim Q^V. 

of all. The Names, the Chtradcrs, <hd Pro- 
perties, and the A&ions of the Father ar^ 
givento Chrift in feveral Inftances and Forms 
of Expreflion, which are iiiot true nor can be 
admitted concerning our Union to God. 

li!o there be but' ane Godhead^ and one 
Gody even the Fat her y 1 Cor. 8. 6. yet by the 
intimate Union dixhclA^iii Chrifi Jejus ^^Ith 
this one Godhead or Divine Nature which is 
in the Father, Chrift is the Lord Jehavab^ 
He is Godmanrfeft in the Flejby he is Godih 
ver all hlejjfed for ever 5 which would be 
Blaiphemy to fay concerning Chriftians. So 
Chriji is he that fearches the Heart i and 
the Reins. Chrift is the jllpha and Omega, 
the Jirft and the lafl. What the Father doth, 
the Son doth alfo in many re(pe£ts : The 
JFkf^^r created all things, (b did the iSVj^ : and 
what the Son doth, the Father is laid to do, 
John 14. 10. T^he Father that dwelleth in 
mey he doth the Works. 

It may not be amife here to tranfcribe a 
few Vcrfcs from this Chapter, John x^ in 
order to give us a clearer Idea of this Union 
and Communion between the Father and 
Chrift i fince 'tis the defign of our Lord in 
this Place to inftruft Thothas and Thilip in 
the knowledge of God the Father and of 
himfelf John 14. 7—1 1. If ye bad known me, 
ye would have known my Father alfo : And 
from henceforth ye know him and have feen 
him. 8. Yhilip faith unto himy Lord^ Jhe^ip 


Q^Vi lieiwem]t(mand bh Father P 145 

US the^Fathety and it Jhfficeth us. p, J^fits 
faith unU himy Have I been fo long time with 
jfQUy andpt 'haft t^ou notinownmey Philip f 
He thht hath feen me hathfeen the Father \ 
and h&ii> ^ fay eft theUy Shew us the .Father f 
lo. )Belien>efi thou nptf that- I am 4^0 the 
Father arid the Father in me? The Words 
that 1 fpeak untojou^ IJpeak not rfmyfelf: 
But the Father that dwelleth in me^ he 
doth the Works, i i . Believe me that I am 
in ' t hi Father and the Father in me: or 
elfe MUv^ me for the very Works fake. 
Upon this Scripture I beig l^vo to make the(c 
three BCem^^rks. ^ . 

Remark t, This is not fpoken concerning 
the Union, the ihbeing, or Indwelling of any 
diffina>DiwW Nature of Ghtift, in the Di- 
vine Nature of the Father, but rather con- 
cerning the , Union of his Human Nature 
to the fame Godhead that is in the Father j 
and that for thefe three Re^fons. 

!• fiecaufe the Difciples at this Time were 
not particularly acquainted with any diftind: 
Divinity of Chrift, and therefore he can't 
Iwfuppofcd tofpeafc to them of this his Di- 
gnity,, and* tell them where it was, (w^) in 
the Fatkcr. • It was as Man that he converfcd 
with them i bdt as a Man who hiad <jod ever 
with him, and. he is now further ^cjgplaining 
the IntinMcy of 4:lus Union between Qod and 
vMan in-hls own Perfon. 

z. Tho the Deity of Chrift coafidered as 

L the 

1 46 Is there an intimate Unions Q^^ V, 

^t Etimal Ward or JVifdom aft he, lather 
inay;bc &id to be ot dwell in the Father^ 
yet God the Father is n6t faid tabein his 
Wijdom^ ot to dwell ifk his Wifdom^ where-: 
as this Inbeing and Indwelling of Chrift 'and 
the Father are mutual in the Text, I 0m 
in the Fat her y mid the Father in me: it 
denotes the Union of two really difliad Be- 
ings in one. 

3. Becaufe Chtift makes this his Uniojgi 
\(^ith the father an Exemplar or Similitude of 
the Union of the Saibts with God. John 17* 
^ I. That they ^l i^ay be ane^ as thou Father, 
art in me and I in thee^ that theyalfo may 
beimeiw^ns. The Union and . Communion 
between the Man Jefus and God the Father, 
tho' 'tis vaftly lliperior to that of theSaincs, 
yet 'tis ftiii voluntary and of meet Gra^e, and 
in thisrdpeAit may be propeely mfide uieof 
as a very glorious Exemplar of our Union to 
God and Chrijl : But the Inbeing of the £• 
tcrnal Wofdix Wifdom in the Father is fo 
efTential to Godhead, it fo infinitely *t]»n- 
fcends all his voluntary ^ and coptdet«0{¥dmg 
Union to us;and is ib infinitely diffelrcht Uobel 
it^ that it does not fcem to be a proper Ex- 
emplar or Pattem thereof. I much rather 
xonciude ' therefore, that the Union bcre, dc^ 
fctihed is the Union betWjeen God the Father 
and the Man Chrifi jF^/ij-, or between the 
lame Divine Nature which is in the Father 
and the human Naiuire of Chrijii^ 


^Rtmark fl. yefns Chrifi neither in Ithis 

^I^Iaie Hdr^in any oth^r dcdi ever afcrifbeibis 

-tti5)^kic Woiks to any other divine Ptowet of 

*hi$^d^^ or 'to any other Godhead ofifais 

"-^^n, ^(iijduid attd different from the Godhe^ 

tOfthc father. / liw by the Ftitbet: Jobii 

^14. 1 $^. The Father is in iw, /mi it is the 

Father^nme^thM doth the fVdrh. ijohc^kf. 

10. 'Ct% but one Godlicad of the Father iind^ 

the 'Son) -not two divine Nutates or ti^ 

'GcKlh^ds, for this would fecm toisake two 

^Goid^!. ^ot^has the>i^^4S)»/i^i>ito wbomfome-* 

f'tiiiM»<;^//^ afcribes his Works, any Go^- 

'haifti dlflfei^rit from' that of the Eather. 

'Remark KI. -Let it be obicrved ftitthcr, 

f that' wbeh^ our ^ioUr ^t<:]ls.ivis Difciplesv aiid 

particularly informs Thomas .^nd fPhi/iPfihsLt 

hy-yke^g ^and knowing the Son^ they fee and 

^^how ^the Father dlfby hte does not give this 

Itcdfon^or it, (w^.) that he is the nj^ry Image 

'<X the Father, or the Reprefentative or the 

Vicegerent of the F&ther, tho' thofe are great 

Truths { i>ut he^ives thisi&eafon, that there* 

is -a moft intimate Union oiOnenefshorv^txi 

•the Fathetrand him. lum mthe:tather and 

the<Fiither * in Me: and fo near and fbinti- 

(tnare is this Union, that he attributes the 

^^rt/x which- he* fpeaks and the /i^/^j which 

^hc docs to the 'Fath«r,o^. 10. /. f. to the God- 

^head of the Fatlicr dwelling in hicn. Tlias 

'Ghrift and his father are ^, John 10. 3 o, 

* Ohe Godhead belongs to both^ 

La Prom 

j 1 48 li tber0 an intimti^e UnittH C^V. 

From all this we iiiay rcalbnably mfcr. that 
when the . Names, Titles and Works of the 
True and Eternal God arc pr&phetie^Ufy ^t^ 
tributcd to y^fus Chrifi under the Old Tef- 
tament, or hifiorically in the New, 'tis not fi> 
much becaufe his Human Soul is the Image, 
Reprefentative or Depiuty of the Fatheri as the 
Arians fay i but becaufe the very Godhead of 
the Father dwells perfonally in the Man Jejus: 
tht Fulnefs of the Godhead dwells in him bo- 
difyyCosiS on fome Occaiions to^ive a fiiffid- 
ent Ground for the Rcprefentation of Chrift as 
God-Mdn^ot one complex Per fon including a 
Divine and Human Nature s tho' on other 
Ocica/tons Chrifi is reprefenitcd as zJMan, and 
is called the Man Chrifi Jefus the Mediator^ 

.And as we find Divine Name$ and Cha-' 
rafters are givcti to Chrifi at/ and after his 
Incarnation, becaufe the Pulnefi of the God- 
head dwelt bodily in the Man Jefus^ and 
thereby he becan^e God manifefi in the Flejb y 
fo before his Incarnation, when the Angel of 
^the Lord wh6 appeared to the Patriiarchs,<:alls 
himfcif the Lord^ God^ Jehovah^ Go4 Al- 
mighty ^ and the God of Abraham^ we very rea- 
fonably account for it in the (aoie manner, 
{viz.) That the Fulnefs of the Godhead dwelt 
in him ^iritually, /• e^ that there was the Human 
Spirit ofour.blefled Saviour in his Pre-exiftent 
or Angelic State, inhabited by the Great and 
Almighty God, and cocnpoiing as it were 09c 

... complex 

Qyy,ieifweenJefu^anJJ!>isF^ 149 

cotnpl«3t P^rfoa, one complex Intelligent A* 
gent in thoTe Appearances. 

Objt0. Bur docs not this reprefent Chrifi^ 
af being the Father ? Doth not this fuppoie 
God the Father to be incarnate^ which is con^ 
trary to the common Expreffions of Scripture 
and Senfc of the Primitive Church \ 
'J jinjw. I . Almoft all the Prot^ftaQt Writers 
that have been counted moft Orthodox for. 
fome hundreds of Years p^ft, both in Foreign 
Gountrics and at Home, have univcrfally fup- 
pofcd the very /anfe numerical . Godhead of 
the Father tQ be the Godhead^ of the Son : , 
and that it is the fame infinite Spirit^ the fame ; 
Underftanding and the fame Wi\U which ot- . 
ifts in the. Father with one relative Property, 
that is alfoinc^rnate in the Son with another 
relative .'Property : Only they fappoje the fu-^ 
peraddcd Idea or relative Property of Father^ ^ 
hood is not incarnate, but the (upcradded rc- 
Tative Property of Son/btp. Now I can't rea- 
foAably fear any juft Cenfurcs from thofe. 
who follow, this Doftrinc of all our Reformed. 
PredecdTors, becaufe their Opinion comes*- fo 
very psar xO, or, ratljei: is the faitje with 
what I have aflfcrted, tho' they add fome hu* 
manPhrafcs to it, of which I have not yet 
been able to attain* any Ideas. 

uift/iv.t. Tho* %hfi fame numerical God-. 
he4d belong to the Father and to the Son^, 
yet. 'tis not proper to fay, the, Father is in-^ 
warnatfi becaufetheIdcaofF^/^r>&^9^mperr 

L 3 addfd 

tS<y Is iBeri an iniMate tMdA: ^^ 

ad(i(ed to. the Gddhead, Includes thd Y^ <f- 
the prime Agent, and- fUj^NAflQ'^Rttter'ilil th^L 
divihe Obcdaoittiy v ^hl(»faa^ thie lAsk ot^Jtit^- 
n4fiM iiv/»n£ff^p^lY to" Oiie thkt-is^ ftne'iiT- 
order t6 becroc^e ii^ MeidiMof btit^dcA ^ ()«$)£^ 
add'i^ifHaiild<giiibetidt«gbf¥d{^¥}^ totlsaSffirr 
as I fhalHh«#^ttHMediately. 
^ A^. ^. ThO' in ^cAcl^l^ <«^^ mly '(ujiporc 
the very Godheitd' Of th6 Father co^'be vt^ ' 
t6A to Aie'Man C'^^ J^f^t acccUdittS' t^' 
thefe Expr^ods ift the loth and s^flh dP 
Joim, and dfdwliere, yet foAc h!a^&^m]^C^ 
cd there arc o^r Scripnufes^ which^ r«{»^mt« 
CJlnriJl in his Divine Nature, afr the J^fd '<»(■■ 
JFifdomcX i\it Fa(ther> ats a* peculi«ti «<H»ftM> 
Mhciple :df' 5e)f*manifeAatidn im the^Diviit6' 
Nature: ind if Scripftire d6es repreiSAS Ike-' 
Oreat G<^d uAder the pecolSai? Id^ or Chafac- ■ 
tei^ of his WlfdMi or ^ri/^ as tnaiufefti^ ie- ' 
felf in Fle(hi 'tis ilOt !<> propei^ Co ixf\ ^dd^ 
the Fisher was incdmatti but (bar thd/^»k^l 
oc Wifd$m of GMf MAT «K<t</^ Fi/^> thx>' tho' 
.Godhead ef the H^drd is the lame wichf chaf'' 
df the Furheri for- the Wifdom of God fcsl 
God, But I icifift Hot on this AaifwcTj afld/ 
therefore protced. 

" Anfw. 4* The presentment SOul of Chtift^ 
ill whom the Divine Natm^e or Godhead^ a^^ 
ways dwelt, is properly clife i$S^» of (iady de- 
rived from the Father befdr< all Worid^y as hi^ 
only kegottin Son^ the Brightnefs ^ftbi Fa- 
thers Glorjh; and the exbrefs Imager of hifi 


^^Tp?^' Alid this glorious^fluman Soul who 

liveq many Ajges in an angelic Statc*> and wai' 

^^Angtl of Oq^^s ^refence^ doc$ fcem to 

be tlic rtiort imnicdiatc Subjcfl! 6f^Incatna- 

tipn. 1)m'Son of God' jiTo^^erly took Fk(h 

upoa him, and (fliafl 1 fay;) became as it were a 

medium; in znd by which the Divine Nature 

or Godhpad \j^as united to Flclh and Blood. 

"fhu^ Chrifi is proi)erly called Godmanifejiin 

the Fie fb^ becaiiTe true Godhead always dwdt 

in this human Soul, who is now incarnate: 

and he is, properly called- the Sim of God ma- 

nifisfiin th^PleJb; or Chrifi come in the Flejb, 

bteaufe' tiws human Soul, • who was properly 

the. Son, of God^ was more immediately the 

Siibje^ of 'Union to Flefh and Blood. And 

thus the E){prcffions of St. jP^^nr/and St. John 

are rccjohciijcd, i Tim. 3. i6; Godwasmani- 

fejt In ^'heFleJh: and i^i^hn 3. 8; "The Son 

ofGoiwa/mdnifejiedi and 4. 2. yefus Chrift 

a. come, ii^ the Flefi. 

This fort qiP ^^poittipn of thefe Texts wherc- 
111 ^ej^s thrift and God^ the Fat hit are re- 
prclfcn^ed as/^^, or as mutually m-bemg and 
iP'Jwellin^ in CiXch^ other, (eems more cjfadly 
agrccabre ro. the whole Tenor of Scripture, 
and bpft maintains the Unity of the Godhead, 
Which-is the Foundation of all Religion both 
natural and revealed 7 nor is it liable to iho& 
Cavils, Objedions and Inconveniences with 
wh)(li P(h^c Expoiitlons are attended. 

L 4 This 



1 52 Is ihefe anlntimate Umoe^Sof^ - 

. This Expolition is free from, thofe Obfcufi-, 
ties which^ attend the mutual ifhh^mg^ and 
in-dwelling, of the Father an4 . the Son , 
confidcrcd . purely in ;their . Divine Natures, 
which the Learned have called i^^mf^x^^^^i 
and Circf^nhincejfion. Wc can hardly fuppofe 
our Saviour intended* that Notion in John 
14. 7, &c. , bccaufc /tis a Notion fo myfte- 
rious and fublime beyond all the Ideas that 
Philip and Thomas could fr^me at thai: Sea- 
fon : And therefore we cannot imagine that 
Chrifi wpuld go to amufe them with thcfc 
Unfe^rchables, when they defircd fome In- 
firudion frooi him in the Knowledge of God 
rhe Father. 

This Account cfthings plainly, intdfigil>ly,. 
and effcdually fccurcs true, proper/ and inter- 
nal Deity to ,God the Father, and to out 
blefied Saviour, and that in two diftin^tper- 
fons, without introducing any other Godhead 
befides the Godhead of the leather. iThus 
God the Father is the only true God origi* * 
nally, and jct J efus the SonufGod^ by Union 
It), and Communion in the Qpdheacl of the 
Father, is alfo the true God and the eternal 
ti»ife^ I John f. 20. AnA . this is eternal 
Life to know the V^%hti the only true God^ 
andjefus Chrifi whofn he hath/ent. Joha 

^7- h : : 





QjTEST ibm V\» 

1 1 

♦ I 

Chrift tie ' ex^efs Inmge of God 
the Father in the Human Nature'^ 
or in the Divine? 

t . 



IN fevcral Places of Scripti^c our Saviour 
is rcprcfcntcd as tht Image of God : 2 Cor. 
4. 4,. ChrUi^ . who is the Image of God. 
Col. I.. I f. T%e, Image of th^ invifibte God^ 
the firft'horn of every, Creature^ Hcb. i. 3/ 
The JSrightnef^ of his Father si Glory ^ aM 
the exfrefs Image of his, Terfon^ whom he 
'hath appointed Heir of all things. Now 
'tis an important Enquiry what is the Scrip-; 
turc Senfe in which 3^if/«j Chrifi is the Image 
of Gqd the Father. 

It tvas been ^the Ciiftom of many theologi- 
cal Writers to fuppofe Chrifi in his pure ^i- 
wne Nature xo be t^is Image of the Father to 
which the Scripture refers ; but there are fome 
Re$irons which feem to oppoie this Opinion/ 
and incline mc to withhold my A0ent from it 
at prcfent. ' - 




♦• w 

1^ Is ]dm the Image of the Qu.VI. 

!• That our Protdhat Divines hayc almoft 
univcrfally fuppofcd the Godhead or divine 
Nature of Chrifi to be the fclf-Xamc, entire, 
numerical Godhead, Nature or Effence which 
the Father hak,/aiid[ diferiagi <mly) in his Per-* 
Tonality or Manner of SubAftence, that is,^ 
JKi/Sbl^/^ryiMK^ idsiF^'B^hei^ Nianixc* o£. 
SubAftenoe Jli ^aft/MPji^ ^^w; aqcoafing 
t6 this r>odrihc, th^ divine , Nature o£Chrift 
Can neither be the Image of thcfathcr in his j^ 
fence^ nor in his Ter finality and Subflftence. 

Thedivitie^]^attt«^orCir^Jcaiinot bd ^- 
Image of the Father's EJfence^ becaufc it is nu- 
merically the very .faqip Eflencc, ^nd npthioj^ 
iiS fe^^tobiirlttihiia^c <>n^ '. \ 

' Neither cah,tlifci^ccuha^t^Ubf4^^^^ ot^etf^ 
fifid^ty ofChrip?^ God, blp thc'lmagc d^^^he* 
Father sVerfifiahty or SuBfiftcnce; iot: Sonr[ 
fiip or Filiation J^ by no n^ean^ an Image* i^ 
^atemity ot FatherhDofty but is. rather thi?: 
very Jtverfe, • ot doqtrarjr * t<> \t: A derivfd: 
Marinpr of Sabd<f6nc^ can never be the cxr ; 
prefs Image oi ztiunderived: M'inhcr of Siib-' 

fiftciicc. . -- . v.. "v,' ,": 

If therefore the Per fop ot Cbfifi cpnii4cred' 
as God. be the f^me numeric jL' Godhead with 
th^ patkfr^ together >vithl a ^iftih^ Pctfon^- 
Iity, that Is Piliatim, aad;_lf he is neither, the \ 
linage of the /4/>&#rV C<?i^-^>/a^' nor his *Per- 
J^lit^ i theft* CJbrip,' cxMdttcd merely in |jis * 
diVinc Nature, catfriot t* the ttp;cfs Image of 
tbf Father. *• '* 

• i 



^a^ -tttb^ HumuhNa^tpe^ .v^$ 


li Another i^afott why^ Obrift asGbd, is. 
luM: the linage of God»tbd Fath^, i) becaiiMe 
he is eailod* t^if Imug^ of the- ittvifiiieGod: 
Ndw the Godhead^bf Cim/^ ii » modi /» 
v^ifli ^ the Fathei<s^6dliead Is; and th^re*- 
fotc when' he h caiD^ Mr Jmi^ pf rhe in^ 
vijilfle God, it muftfigtiif^, he is that Image 
whereby God beebaies* vifiblt, or is made 
known W Men 3- and- fbf this^ Rcafon thi» 
Title of Chri/i ttiuft iMtode futh a Nature 
in Ghirifi yAictt^if i^^ itrvij^ 
known, to Mai^kiftd^ thar is, it. «Mjtl incltidter 
fomethii^ of hifS' ihferibr (M^ fawiikianr Ntature^ 
and pcfha^ has a'ptimtRefepencetheretOs 

3. AVhcn C&h//?* iS called the Image ^fGod lii^ 
fome Scriptures, it would naturally^ lead Us^tb/ 
conceive him diftinft from, andin fbmeSchft^' 
inlerk>r to that God whof6 Image he is 3 and'^ 
therefore it doth as n^uratly lead oht to coit^' 
ccive ChrifV^ Godiread is not don&tild iti^ 
thofe ScFij;>tures$ foir the Godhdad 06 Gbrijf" 
and (he Father is one, whereaa the Im^ is - 
fomething inferior to the Original. 

Let it be noted aifo, that every Man h dl^ 
led the Image of God, i Cor/ ii, 7. And 
therefore this feems tobe tbok>w.aGharader 
of Chfifi, conftdered in his pure Godhead. 

Bbt there are three Senses in which Chriji 
is the moft noble hnagt of God. 

I. This Title moff admirably agrees to 
Chrifi considered as Man : His human Soul 
is the fir0, the greateft, the wi&ft, the holiefl^ 

% and 



TJ^6i Is JeCtji tie Imdgi itftheXlni? 

and the bcft df all cwfttcd Spirits : Tbfi Man 
JeJUs is the wifeft, hdii^ftK afjd bcft of Mcn^ . 
formed, aftec 4he Iipageof Q<|d in:titegr$ateft 
Perfedions «tid: pi^9^bly his human $oul to . 
hi« pre-cxaft^nt State; w^tMfi0rk>^ <f e- 
very CreaPitrey s^n^ tkf kfgim^mg::pricbi^'0f 

tbf Qfeivtim4fQ6dy^xi^'^\^ of 

BjercmbUnQe)to.'God/it>/^Il natural. and in all 

moml.FecfoSiilrt? tb»n j any Man evcc ;had, or 
than tht whoi$:Cjeaciim bcfid.cs. 

.2. Aiid if.Jt be fur^ej;!qoipfidcred that this 
glorious Maw Jefiis Qkrj^J^ ixtVL in his prcrcx- 
ifl^nr^as welL a$ in his inc^fnat^ State, isinti- 
niately , united to. his, div|«f nNftture, i. e. to . 
the fame Godhead that ticldpgs to the Father, 
OiT: to ?hc eternal; /f'f/^ or fittfdom of,Go4% 
x\^^^\i the very JPcrfeftioiu of God himfclf (bine . 

throughithe kmmm IS^nn ofChrifi^ ip^ moft 

rcipletidciitt Msnncr : ChriCi zsGod-man ls)a* . 
dfffd . the Br.i^tjiefs of his , Fathers Gkry^ 
and the mo^ e^refi };fiage of hU Terfon : 
and in this . $en(e it. may be granted that; 
ChriJ\ is fuph an Imagf <^ God as to be alfo 
Gpd h^Wf^tf, QodfMrufeJiintheFleJb^Ggd 
o^if : all ble£^eid for ever ^ , ) '■ 

- Thus far we have fccnin what Senfe Chri/t 
maybe called the Imagf fif God the Fathi^r^ 
in , t^ie y?ry Qtmfiltutian ,^ h,is Terfon^ : Let 
us alfo now confiderhim, «. 

, g. In h^s^; Charaifer of Mediator; and 
fo,he becomes the Ivf^ ^fJk'^J^y^fi^^^ God . 
in yet a jEirther Scple. He .is the Father's 

: : ; ' jimbajfador 

: ■■ Fathr in bis Human N^tture f 'iS7 

Ambajfador to us, and in that Senfe he is the 
Image of God^ ftnce he reprefents God among 
Men. He is alfo King of Kings and Lord 
of Lards y vefied with.a fovereign Dominion 
over ail things by the Appointment of the Fa- 
ther ; and therefore he may be called the ex- 
prefs Image of his Father's Perfpii, as he is ap^ 
pointed Heir and Lord of all things : And 
as Adam wzs the Itrtage of God,' in* his Do- 
minion over Creatures in thus eWorld, fo 
Chrifiis a much" more gloriou? Image of 
God the Father in his Dominion over the 
upper and lower Worlds. 

Thus, tho' our bleflbd Saviour confidered ^n 
his pure. Godhead or divine Nature_,can|i6t 
be fo properly called the Image of tie invi^ 
fble God^ or the exprefs Image of the Fa- 
ther ^ yet considered (i)'^ Man^ (2)'- as God^ 
Man^ or (3) as Mediator^ thofe Afcriptions 
may very properly belong to him. . 

NOTE. In another Treatife which will be 
publifhed in a few Months, concerning the 
Glory ofChriJl as God-man^ and the. iPre-ex- 
iftence of his human Soul, there, will be an 
Abridgement of a larger Difcpurfe of the 
Reverend, Dr. Goodwfn's^i concerning the 
Olories and Royalties of JefusQhrijt confi- 
dered as GodmfM^ and of his being the/i^- 
prefslmageof the Father. 


■ • 

ts^ AretbeWorJbip6faeii^.yn. 


- > 

re the Wt/rfhip nf God andHsSm 
Jefus Chrifi confiftent Mb. me an- 

*-.jr^ O D is a Spirit, \. c. arcing who h^ 
f y Undcrftandihg and Wills infinite 
^^^ ki Knowledge, aad • in Power, aiid 
in every ' terfeflion. 

2. There is but one dnly Uvlog and tnic 
God; tie. one infinite Spirit. And I cxprcfs 
xnyfelf thus, left ifwefuppoft moi* inhnitc 
Spirits than one, we fliould give occaHon to 
lay, • we believed more Gckis than one. Three 
itnShitcSpitfo'fcem to me to betinreeCods: 

5. This^diic true God is the only proper 
'Objcft of divine or religious Worfhip. This 
•Doftrine -w^s aflerted by W^x,'fo *by 

the Prophets, indcoiifirtaied by the Lord ;5^- 
fi^ Chrijthxtcif^. 

4. In the Scriptufe Cftr//? exprdffly caMs 

God the Father the 4tnly^ true God, as-diQiiiift 

from hlmfelf ; John 17. }. And the Apoftlc 

^^pMil Gonfirats it, To us there is but one God^ 


iven: the F0tkef,4^wh0mareaU tln^T^^Uf4 
ape Lord J ejus Chrifi^ by whtm are ^U 

5rJ^/^^ G&r//?;, who is the Son of 4Sfo^, 
}fi cvickntly :ifepfiG(c9ted ^ .^Qrif)^!^ as. cu^ 
ottKC diftin^ ^rit di^c^at froin Qodn^hc 
Father. tx)th hefoK and after "his Incarnation^ . . 

Before his Incarnc^tion heiian a diftinA Con- 
fcioufnefs or Undcrftanding, whereby he kncitr 
^d was conlcious of his own Appointment to 
various Services and his own MiiTion by; the 
Father; he line wall the Qfficcs he himrclf 
was ^ iii(lain> the Fiefli and • Blood be w^s 
to take upon hicB, and the W<^k that he wjis 
-fcnt to do by the Fathers AppQintment. Thefi: 
pcrlonal 'Coniciouiheiflcs ^iXlhrift area]l dSSr 
fercnt from 'the pergonal or individual Con: 
i(i^oiUhefles of God the^Fathcn ^Chtifi hAd 
alfo a diftinA Will ' different from the Fa* 
ther, whereby he confented to what the Fa? 
therms Will' ordain d conceriaiog him, he ac- 
cepted ^f the -mediatorial Office at the -Fa- 
ther s • hand, and by his own WiU ^bmitted 
to that Incarnation whic-b the Will of the W 
tber appointed for ' him : Air ^i$ before he 
was aftnally incarnate. Lo^ I eame to do, 
thy WiU^OGodi ^ Body haji thou prepanii 
fne. P(al.4o. Hci>. lo. . i 

; As for his Appearance after his^ Incarnation^ 
'tis fufficiendy evident heis-ancxher di(Un£^ 
SpiiSt, liferent fr<Mn the true and acpnal 
Go4 ]thc Father ; for he w^s confcious of his 


t6o Are thtWwJbip of the Qu.Vn. 

Wearing Fliefh and Bloody and of all the Scn^ 
iatbns of Hunger, Thirfl and Pain, which he 
derived thence : He was then compieat Man 
in Body and Soul, who knew and worfhip-* 
ped and obeyed his Father and his God. His 
own Words confirm this : / came not to d& 
mine awn mil, but the mil of him thdtfenf 
me. Father:^ not niy^ Will, (fut thine be 

6. Yet this Son of God often a(^>ears in "" 
Scripture as tbe Objeft of divine or religious 
Worlhip. Tis thus in fome Places of the 
Old Teftamcnt, when he appeared as the 
Angel of Gods Trejence ; for Abraham, Mo* 
fis and Jojbua wormipped him as the God of 
Abraham, IJaac znd Jacob, and as Jehovah, 
and as the Captain of the Hod of the Lord : 
and in VfaL 4f. ii. we are required to 
worihip him ) He is thy Lord, and worjbip 
thou him. 

And that we have feveral Examples of Wor- 
fliip paid to our Lord Jefas Chrifi in the 
New Tcftament, efoecialiy after his Refur- 
teftion and Afcenuon^ is evident from the 
Writings of the Evangelifts and the ApofUes^ 
St. Stephen worlhipped him. Lord J ejus re^ 
ceive my Spirit, Afts 7. and St. Tadl, 2 Cor. 
12. For this I be/ought the Lord thrice. And 
all the Saints and Angels in Heaven do worjbip 
him. Rev. f. iz, 13. 

7. Thenf e it muft follow that Jejiis Chrifi 
the Son of God, cho' he be a diilin^ Spirit, 
^ yet 

Qu.Vil. Father and Son cmfifientf i6i 

yet he muft be fame way one with the true 
and eternal God^ th^t he may be a proper Q\y 
jted of religious or divine Worfliip. Thus he cx- 
prelTes himfclf, John lo. 30. 1 and my Father 
are one. He.muft be fomc way the fame God, 
or the fame infinite Spirit with the Father, 
while he is alfo another difiin£): inferior Spirit, 
different from the Father. 

8. Scr^ture does not teach us to conceive 
how this can be, but by fo near an Union 
betvtrccn this fupcc;mc or infinite Spirit and 
the inferior or finite Spirit, as may conftitute 
one compounded Perfon, one complex Agent 
or Principle of A£l:ion, one complex Objca 
of Honour, i. e. Qod and Man. And thus 
the Son of God feems to be reprefented often 
in Scripture as a complex Perfon, or as two 
diftind Spirits or Beings in a perfonal Union. 

In the Old Tcftamcnt he is the Man who 
convcricd with Abraham and who wreftled 
with Jacob ; he is the Angel of the Cove^ 
nanty the Angel in whom the Name ofGodis^ 
the Angel of theTrefence ofGod^ or a Mef 
fenger fent from God^ and yet he is alfo the 
Jehovah^ the God of Abraham and Ifaac^ the 
lam^that lam. . He is fpoken of as the Child 
4^orny the Son given 3 and yet the mighty God, 
znd the Holy One whom the Angels adore^ 

He is reprefented alfo in the New Tefta- 
ment as the Man that died, rofe, and afcendcd 
to Heaven ; and alfo as the Jehovah or God 
oflfraely who Is defcribed in the 68th Tfal. 

M compared 

t62 Are the Worjhip of the Qu. VIL 

compared with Ephef. 4. as afcending on higb^ 
leading Captivity captive^ and receiving 
Gifts for Men. He is God- manifeft in 
the Flejh, or a Man in whom dwells all the 
Fulnefs of the Godhead bodily. He is the 
Word who was with God-i who was God, and 
who was made Flefb^ and tabernacled among 
Men. 2 Col. 9. John i . i , 14, and i Tim. 3. i <J. 

Now this near, intimate and unfpeakable 
Union between the Man Je^s and one eter- 
nal God lays a fufficient Foundation for di* 
vine Names, Titles, Attributes, Worlhip and 
Honours to be afcribed to Jcpis Chrtft the 
Son of God. He and the rather are one^ 
John 10.30. /. e. (o united, that one Godhead 
is in both by this Union. He is in the Fa^ 
ther and the Father in him. *Tis the Fa^ 
ther in him that doth his wondrous Works. 
John 14. 16. He was in thi beginning with 
the Father : The Word was with God^ and 
the Word was Gody John i . i . 

p. With regard to the blejfed Spirit of 
Gody tho' I think true Godhead is afcribed to 
him, and perfonal Aftions are fometimes at- 
tributed to him in Scripture, yet as we arc 
not cxpreflly, plainly, and particularly in- 
formed, whether he be a really diftinft Princi- 
ple or Power in God, or has a proper diftin<a: 
Pcrfonality of himfelf, fo neither are we ex- 
prcflly required to worlhip him in any Text 
of the Bible that- I can find. Neverthelefs, 
as divine Attributes and Adionsj and fome- 

^^11., Father and Son confiftentf 163 

times pierlbnal Cliaradcrs arc afcribcd to the 
Spirit of God in the Language of Scripture, I 
think the Reafon of things fufficiently autho- 
rizes and allows religious or divine Worlhip 
to be paid to him, tho' we may not precife- 
ly know the Manner how he is God, or how 
far he is a diftin£t Perfon. 

10. What particular Diftindions may be 
in the Godhead or Divine Nature irfelf, and 
how great thefe Diftindions may be, Scrip- 
ture docs not fo evidently' aflcrt, nor fo clear- 
ly explain them to us. And in this place I 
would not on the one hand go beyond Scrip* 
ture, nor on the other hand would I talk with- 
out Ideas. But fo far as I have rcprefented 
this Matter of Divine Worfhip, I think there 
are Ideas, and thofc borrowM from Scripture 
too, which go along with my Words all the 
way 5 and I muft acknowledge this is the 
cleared Conception I can arrive at in repre- 
renting this Subjed, after many Years Stu- 
dy of the Scripture and much Prayer for di- 
vine Inftrudlion. 

11. If we could once perfuade ourfclvcs to 
try to read every Scripture that relates to the 
Doftrine of the Trinity as placed in this Light, 
without any prejudicate Opinions derived from 
other human Schemes, I think that Dodrine 
would be found much more eafy and intelli-^ 
gible than it is generally made 5 and the Wor- 
ship of the only true God would ftand af- 
ccrtained and confirmed 5 and yet J ejus Chrift 

M. 2 ;he 



1 64 Are the W<trjbip^ 8cc Qu. VII. 

the Son of God being one with the Father, of 
being God and Man m one cxxnplex Ferlbn^ 
might become the Ob;ed of religious Wor- 
fcip, according to the Reprefentations of 
Scripture, and without any Offence to human 

12. If this be the true State of things, 
then the me eternal God abides ftill the only 
Objeft of Worfhip 5 whether he be cbnfider* 
cd as abfolute in himfeif under the Charader 
of the Father of ally or as united to the Man 
"Jefus Chrift-i and dwelling in him by a pcr- 
fonal Union. Thus the Father and the Son are 
both worfhippcd, but when the Son is worfliq)* 
pcd, 'tis as one with the Father^ and to the 
Glory of the Father^ Phil. 2. 1 1; 

And among other Reafons this is one, why 
it has p leafed the Father that all the Ful^ 
nefs of the Godhead Jhould dwell in hm ha- 
idilyy Col. 2. 9. that being fo nearly united to 
God, or one with him, he might be a proper 
. Objcd of Divine Worlhip together with the 
Father. Rev. f, 14. Bleffing and Honour^ 
Glory and Tower be to him that Jitteth on 
the T^hrdne^ and to the Lamb for ever. ^ ' 




QjJ E 8 T I O N VIII. 

What ii the Worjbip paid to our Blef- 
fed Saviour^ who is the Image of God f 

yr^/.L^Tp^HERE is fomcthing in the 

Rcafon and Nature of Man 
that direds and inclines him 
to own and worfliip fome God, or fomc fu-- * 
perior Being, from whom himfelf and all his 
Enjoyments are derived, and on whom his 
Expeftations depend. 

jPr^^.U. Reafon and Revelation confpire 
to teacn us that there is but one true God. 

^^op. III. This one true God has required 
exprefUy in his Word, that he alone (hould 
be the Objeft of our Worlhip or religious 
Homage : and 'tis feveral times repeated with 
much Solemnity in the Old Teftament and 
in the New. 

Vrop. IV. There is fomething in the Na- 
ture of Man that inclines him to reverence 
and refpeft the Image of that Being which he 
worfhips: And the reafon is evident i becaufe 
the Image is fuppofed to be fomething more 

M 3 within 

166 IFhat is the Worjhip due Q^VIIL 

within tiie reach of his Senfes, and therefore 
more fuited to his Bodily Nature, than God 
who is the fpiritual and unfeen Objcd of 
his Worfhip: Or at Icaft, becaufe he can 
have the Image fenftbly prefent with him when 
he has not the Original : and the Image be« 
ing fuppofed to have the Likenefs or Rcfem- 
blancc of the original Objed of Worihip, 
it refrefhes the Memory and brings to niind 
the Excellencies of the Divine Original. | 

If we love or honour a Friend> a Father^ 
or a King, we defire to have their Pidures 
or Images near us, we pay a f&rt ofEfteem, 
Love and Veneration to thofe Fidures, upon 
the account of their Likencfs to the original 
Pcrfons : and we alfo pay our Efteem, Lov? 
and Veneration to the abfcnt Original by 
the Means or Medium of thefe Pidures. 

'Tis from this Principle that the Heathens 
in all Nations, who have worlhippcd the Sun^ 
Moon, and Stars y or their KingSy Heroes and 
AncejlorSy have generally made Pidurcs and 
Images of them, and either reverenced and 
worlhippcd the Images or worlhipped the Ori- 
ginals in and by thofe Images, or both. And 
for this Rcafon, in the corrupt Antichr'h 
Jiian State, they did not only worjbtp the Beaji 
with feven Heads and ten Horns y but they^ 
made an Image thereof and worjhipped it. 
Rev. 13. 

Tt^rop. V. God has expreflly forbidden Men 
to make any Image of himfclf and wor(hip 

iQ^VIII. /c Jefus the linage 6f God f 167 

iCy ot even to make it a Medium of paying 
their religious Homage and Worlhip to him- 
fel£ The fccond Command is moft expreis 
in this Matter i and this is in general efteemed 
by all Proteftant Writers to be the plain 
Senfe of that Commandment : And one chief 
reafon of the Command is t^ecaulie Mankind 
is fo prone by Nature to worlhip Image5 which 
they have made themfelves. 

^rop. VI. God hinifelf has never flicwn or 
given us any exprcfs Image of himfclf but 
one, and that is his own well-beloved Son 
"Jefus Chrifi. Hcb. 1.2. He is the Bright- 
nefs of bis Fathers Glory ^ and the exprefs 
Image of his Terfon. He is the Image of 
God^ 2 Cor. 4.4. And in Col. i. if. He is 
the Image of the invijible God. Now this 
Expreffion feems to have a prime reference 
to his Human Nature 5 or (as the Learned 
and Pious Dr. Goodwin alTcrts and proves) 
it mud at leafl include his human Nature in it^ 
becaufe every thing that relates dirc£tly to the 
Divine Nature of Chriji is as invijible as God 
the Father^ and therefore his Divine Naturd 
conitdered alone would never have been fo 
particularly dcfcribed as the Image of the In- 
*vijible God. 

Trop.WW. The great God himfclf has re- 
quired us to make this his Image the Medium 
of our Worlhip paid to him, Eph. 2.18. By 
him we have accefs unto the Father. Col. 
3. 17. Give thanis to God even the Father 

M 4. by 

i68 What is the Worjhlp due CLVIII 

hj him. And he alfo fequires Men and An^ 
gels to worftjip this his Image. John f . 23^ 
That all Men Jhould honour the Son^ even as 
they honour the Father. Hcb. i. 6. Let all 
the Angels of God worjbip him. Thus far has 
the blefled God indulged or incoaraged that 
natural Inclination in Man to reverence the 
Image of that divine Being which he worfliips. 

Trop. VIII. To this End it has pleafed thft 
great God in a fpecial manner to afliime into 
the neareft Union with himfelf this his own 
Son, and thereby to render him a more com* 
pleat Image of himfelf: Thus the Son, who 
is the exprefs Image of the Father and the 
Brightnefs or Splendor of his Glory, is alfo 
one with the Father, as Chrifi cxpreflcs it, John 
14. 10. He that hath feen me^ hath feen 
the Father : And the rcafon he gives is this, 
/ am in ' the Father, and the Father in me\ 
John 10. 30. I and my Father are one, i. c* 
oy this Union, as 'tis explained ir. 38. And this 
is done not only to render him capable of his 
glorious Offices, but ofdivine Honours too j 
that Jefus Chriji might be worftiipt, and 
yet that according to God's original Com- 
niand, tliat which is not God might not be 
made the Objcdt of our Worfliip, 

Since there cannot be more Gods than one, 
and fince proper Deity could not be commu- 
nicated to the Man Jefus, who is the Image 
of the Invifible God, to render him & par- 
taker of our WorQiip any other way, therefore 


Q^VIII. fb J^{q& tie Image ofGvd? 169 

proper Deity is uair^ tahim^ that hctpight be 
on^ wit A God. And^ thus a^ the fFord who wds 
God was made Flejhi Johou 1. 1, 14. by 'his 
pofofial Umon to Fk(h, Co the Man jifkf 
may be faid t^beoatne Godot to be Goci^ by 
his pcrfonal Unkm to God. \ , 

Xtms the bumaA JSfaeure of Chrift being 
a Creature moQ: like to Qod, and being, io^ 
habited aUb by Godhif)id^ » the brighteft. Image 
of the ifwi^l'e God, and is ogne with Qo4 
himfelf^ and chat asour Divides exprefs it by 
a ^^T final Union : And thus he is taken into 
as moeh Pafticip^tlon of that Worfhip whidi 
Menrpay to God, as a. Creature is oapaJDle of 
receiving, and as the original lAvi oi w,orJbi^ 
fif^g nmo bMt God can adoiit. See DjiTertai* 
tion III. frofnpag.92. to the end. 

7ropi IX. Wh(Srl the ancient Heathent 
wor(hipped the Iiliages of tlieir Gods, clie bed 
way . they could ever take to vindicate it wai 
under this Notion, that they fuppofed (heir 
Gods to inhabit thek own Images, and thus 
they worlhipped the Image together with 
their God dwelling in the Image : Bat with 
far better Authority and with infinitely more 
Juftice and Truth mdy Chriftians worfhip the 
Son of God who is the only appointed Image 
of the only true God, fubfifting in a perfonal 
Union with the indwelling Godhead. 

Trop. X. This may be iUuftratcd by a very 
lively Similitude. A vaft hollow Globe of 
Cryftal^ as large as the Sun, is in itfelfafair 


170 IFbatistleWorJbip^ «cc: Q. VIH. 

Image or kefcmblanceof the Sun: Butifwe 
might fuppofe the Sun itfelf included in this 
Cryftal Globe, it would thereby become a much 
brighter and nobler Image of the Sun, and it 
would be in a Senfe one with the Sun itfelf, 
or one complex Being. And thus the lame 
honourable Afcriptions which are gi?en to the 
Sun becauTe of his Light and Heat, might be 
given alfo to this Cryftal Globe confidered 
as inhabited by the Sun itfelf, which could 
not be done Without this Inhabitation. 

Then whatfoever Honours were paid to 
this Globe of Cryftal' would redound to the 
Honour of the Sun, even as the Divine Ho- 
nour and Adoration paid to our fileftcd Sa* 
viourarifes from the perfonal Union of the 
human Nature with the divine, and finally 
redounds to the Glory of God. Thil. 2. ii. 

Let it be obferved here, that tho' I borrow 
dn £mblem or a Refcmblance of this Divine 
DoQrine from the World of Nature or from 
the Heathen Nations, yet the Doftrine it 
felf is entirely derived from Scripture, and 
might eaiily be confirmed by many more Ci^ 
tations out of the Sacred Writers. 

A N 


A N 


On the 

True Importance of any 
Human Schemes 

To Exfiain the Sacred 

Do^Srine of the Trinity. 


L That no fuch Scheme of Explication 

is ncceflary to Salvation. 
IL That it may yet be of great Ufc to the 

Chriftian Church. 
III. But all fuch Explications ought to 

be propofed with Modefty to the World, 

and never impofcd on the Confcience. 


»•« ■ — 

t 'I 




L » 


t . • 

1 ' » 

S E C T I O N I. 

H £ fifljb of thefe Pomts is alceady 
argued ill -aDifcourfe on theX7i&r*i>* 
__ ft tan ^oSlfine of the Trmity^ Pcop. 
.- ^tid "A^e otiiy take leave here to men- 
ci«i thttfc^ Heads ^f At^oment, ^d to ctt- 
Ittge a little on tht ^fame Sabfc^. 

I. Any fiarfifukr Explkatim ^ thi 
firiptural ^o3rm cf the Trinity 4ran ne- 
ver be necejfary to Sahathn^bcesM^iy cho' 
tht D06trine itfelf <^ three perlbnal >Charaders 
whidhliave Communion da ooc Godhead, be 
ctearty «vcalcd, yet the M^dtfs how they are 
mty dHd^bw they -me. three f is^wft clearly 
dnd flainfy revealed. And indded if this 
Modus be revealed a* all in .SCTipture, yet 'tis 
in fo bbfcure a noanner, that vre ctm come at 
it only by laborious Redfonings and a traiiL 
oF difficult Confcqucnces i whereas all ncccf- 
Ikry Articles are and muft be clear and plain % 
and if they arc not contained in exprcfs Words, 
yttthcy muft lie open and obvious to a natu- 
ral and eafy Infeircncc. • 

1. Any particular Explication of this My* 
ftery is not neceflary to Sftlvatioci, bcoauft 
the mefifiims as well as the mfi^ and mofi 


1 74 On the Importance of any Human 

lemmed Chrijlians have had very different 
Sentiments dn' this St^jeSt^ and' gtfne in^o 
different Schemes of Explication i and that 
in the fcvcral'Agcs of Chriftianity, as well 
as in our prefcnt Age. The very Mention 
of the vcncrablic'NanKS" and Qpipions of Dr. 
Cudworthy Bifliop Bull, Bifhop Stillingjleet, 
Biihop i^4*M;/ffv /Biffiop T.e^rfiny Dt.fff^Wfi^ 
Dr. Owtff^t and Mr. Hiwe/iii\iS^%%tit tc^'^on- 
firm :t;his fccond Rcafon. : . ; 

. J.. Wema^pay aildke Honours tff ffejifa^ 
ered Three^ fmhich are requir.ed'M Scrfpiure^ 
while we'Mieve them t^ be reprefinf^ed as 
three per final Agents , axtd as one in Godhead^ 
without way tatticular^. Explication how they 
are Qne^ ana how,, they.are Three. 
\A Now /tii jevidenc thlt Si^ripture hath more 
diirei^y and cxpceffly laid\Our Saivatipn upon 
the (pecial divine Chara&ers ot Offices which 
theFathcr, Soaand Spirit fuftain in thcEibk^ 
arid upoh.thc peculiar Bldfling^^ which we de- 
rive ^ont them, and the peculiar Honours 
to be paid to thena,. rather t)ian upon any 
nice Explication of their intimate Efienc^ and 
Union, their Nature and Difference $ and 
therefore fuch a nice Explication is not of nc« 
cellity to Salvation. 

. It is evident to me, that divine and religious 
Afcriptions and Honours are paid to the Fa* 
ther^ Stmiatnd Holy Spirit irv Scripture, and I 
think they are due lo them all. ^ Now hov 
thefc divjtie Honours can be paid by any 


Scheme to explain the Trinity. 1 75 

whp: deny them to have fome true and pro* 
per Communion in the Eternal Godhead, I 
can t well underftand. But I can eafily con-- 
ceive that divine Honour may be given them 
without Jcnowing e^a^ly the precife Points 
and Boundaries of their Union and Diftinc- 
tion. See more in Chrijlian Doctrine of 
the Trinity y Prop, XXI. 

Do we not find it fufficient in all the 
common Affairs of Life, to manage a thou- 
(and Concerns wifely with regard to the human 
Soulznd Bodjfy and with regard to each par-« 
ticular Being of the Animal^ the Vegetable^ 
and the Intelleiiual World, if we do but ;uft 
know whether it be an Animal, a Vegetable^ 
or an Intellectual Being, without any deter- 
minate, philofophical Notions and Ideas of 
the Ellenccs and fpecifick Differences of ali^ ' 
or any of thcfc, and without .determining how 
far they agree, and how far they differ P And 
why may it not be fo in the Affairs of Reli- 
gion I He may be a very wife Man^ and dit 
pofe and dired his Affairs admirably well with 
regard to his King^ his Bijhopy his Father and 
his Friend, by that common and general Know- 
ledge which he hath of their Capacities and 
Powers, their feveral Offices and the Rela- 
tions they fland in to him, without any pre- 
cife Acquaintance with their particular »4;i^ 
ral Confiitutions^ or the Relations they fland 
in to one another. He may be a mofl difcreet 
Mat^ager of his Affairs, and fpeak and do all 


176 Oh the Xmpsriisime {f^y Human 

Things \ti pnp'er Tifue and ^lace^ wkhoiir 
knowing ^ilofophic^Uy what IP^^ Isj or 
what is Time : aqd he cm be contented wkh 
this Ignorance, and be a niwfe Man AiU. Aifkl 
t/ltij may he not be a ChfiftUn with the < fame 
Degrees of Knowledge of the things of 
Chriftianity^ i. c. wifhoik philofophical 
Science of the abftra£t Nature of God and 
Chtift. . 

A poor Labourer or a Shepherd bclieves^y^ 
fiis Ckrifi to have tY^pr&per divine "Powers of 
knowing, managing and governing all things h 
therefore he prays to him, and truifts in him as 
ins Lord and his God, wirhout any Notion 
either of Self^exiftence arid Independency ^ or 
without the leail thought of confubftantiat 
Generation^ eternal Sonfbip^ 2X)A neceffaty 
Emanation from i he Father % all which Ideas 
fome Writers include in the Divine Nature of 
Chrift, tho' perhaps without any fufficient Au- 
thority from Scripture. He believes him to 
be the true God, and Son of God^ and the 
appointed Mediator to bring him to God j 
therefore he honours and adores him, and dft- 
pends on him under that Charader, without 
any Notion whether his Sonpip belong to 
his Human or divine Nature. He believes 
him alfo to be the Son of Many but perhaps 
he may not ever have heard whether he had 
an earthly Father or no, or that he was the 
^on of a pure Firgin. Now what is there 
in all this Ignorance that forbids him t0.be a 
true Chrifiian and a /bund Believer? But 

Scheme to expiain the Trimty*^ ty f 

Bat I would pariiij: this Argument a ikUt, 
under fome mofe p»ailcl Infixes. 

The learned World well knttxt^S \»^at tdIV 

?>rcal Notions the famous knclent Father 
ertuUian had of the Soul 6t Mari i what itii^ 
material and refiheti Opinidns jD^i Cartes and 
his Followers . have entertained concerning 
the Prefehce or J^lace 6f Spirits $ and what 
were the contrary Sentiments of Dn Henry 
More and his Adiiiirei^. 

Now may not a Tertuitianijt take propet 
care for the Sal vation of his SouU tho' he thinkf 
the Nature of it be Corporeal? May not the 
Soul, of a Cartejian find the right Way to 
Heaven* tho' he believes his Soul has no Kc^ 
ktion to Place,. and exifts no where^ or in 
m certain Tlace?, tAsiy he not worflii^ 
God with Acceptance in Spirit aud in Tnith, 
tho' he conceive God himfelf. as an infinite^ 
]y wife and powerful Mind void of all £x- 
tenfion, and who hath no relation toTlacef 
and tho' he fuppofe his Onmipre fence to bt 
liotbing elfe but his Univerfal Kn&wledge 
ami Tower and Agency^ thro' all Times 
and Places? And may not z Morift with^ 
the fiuhe Acceptance worlhip the fame God^ 
tho* lie believes him to be infinitely extended 
and penetrating all Bodies and all poflxblc 

What is there ih thefe philofophical P^^ 
ticuiatities, that fdrbids a Man to be truly 
pious,, while he believes 'his Soul to have an 

]^ ^ immortal 

178 On the Importance of any J^man 

immoiftal Being 7&tx tins Life/ and while' 
.hcfuppofes God to have all the rcquilttcPro- 
.pcrties and Powers for a Creator and Gover- 
nor, and Judge of the World > 

Yoa ^1 »% fome o£ thefe Perlbns hold 
gro& Ipconfiftencles^ 9nd believe Impofllbles, 
whUc they iuppofi^ a corporeal Soul to be 
4$mmrtal$ or a (fo4 inj^nitefy extended 
thref Len^b^ Breadth and ^eptb^ who is 
a pure Spirit % and therefore Xuch a Soul can* 
not be immortals and fach a God cannot knbw^ 
OK govern otju^ge, 

I amfwer^ It may pofllbly be fo: Thefe may 
be great Inconfiftcncies j and yet a Man may 
itncerely believe them both, who doei not fee 
the Inconftftency of them. And if we muft be 
condemned to ,HeU for believing Inconfiften* 
cies^ then Wo be to every Son and Daughter 
of Adam. What Man is there in the World 
free from all Error \ And yet every Error 
which he holds, is perhaps inconfiftent with 
ibme Tntth which he believes : It's hard to 
write Anathema upon a Man's Forehead, be- 
cauie of fome Inc6nft(iente in bis Opinions^ 
while he believes all neceflfary Truths, and 
pnftiics all the neceilaiy Duties relating to 
God and Chrift^ and his own Soul. 

You' may perhaps (^jeH and fay. That he 
that believes thcScml to be corporeal, byl^on- 
lequence does not believe it to be immortal ^ 
or he that believes God to be infinitely extend* 
cd in Length'and Brcadtfi, by Confcquence 


ISthnHi td txpiaiH the Trimty: 179 

docs not believe God to be a Qiirituai Beings 
who can ksiow and jiuU^ human AilRtirs : ami 
tlitts ki the fiune manneV hf the CdnCcqtencc 
<f [as own Sttppoittions, the Man that holds 
thefe [!>odrines may perhaps be proVed to be 
ft Brme ^U)d an Athtifi^ 

1 rtffyy And muft aU ' the Conie4ucnccl 
thait can be drawn from the Miftakes <^ ^xif 
Man be imputed to that Man as his own O^- 
pinions? This Wotild rankx, dreadful Work 
Ik the Chriftian Cfadcchi The Armmian 
would rechice the Cdlvm^ into BUjjfhemf 
mi Jthe^i and IH^ewife the Ci/vit^ thd 
Arminimk By this uncharitable Method 
eiu:h of them would ix called Athens and 
Biajpbentert^ and be utteriy excluded firoM 
Oiriftiaa Gommunian by iiich a perVcrft 
Fradice as thtst 

I would add yet further, diat by fnch uh^ 
tharitflble Conftmaions as thcfc, Thi^Cart^ 
Jlim Chriftian mi^ fay^ I can't join ill 
Woi^up with Dr. Mtre^ ieuid his Followers! 
fbr we have not thcfime (Mjtit efff^otjbif : 
I >worthip a God who is a pure Spirit, a pure 
ttfinictng Being, witikout Extcnfioa or Di- 
ntealkm i but tiiey Worfhtp a Bcii^ infinite* 
it extended, i. e^ ii^nitely kmg, broad and 
cftep) Tlie Mofifi might oy with the iamt 
%cAi I datuiot worfliip with a Cartejum^ fbi 
we worihip not the fame Objcft : He adores 
a God that is properly in no Place } but I 
WvMfhip that tSod Who penerrfRes all Things 
And Places, and is expanded thro' all. 

N % K<Wlf 

1 80 On tie Ifnportahee of any HuiHttn 

Now if (Uch Objc&ions as theic are . laA 
dulged and fupported^ no two Pcrfons could 
join together in any part of Divine Workup 
who had fuch different Ideas^ of the Divine^ 
Eflence or Attributes, left they (houid. ima«- 
gine they worfliip two diftinft or different 
Deities. And if this were admitted, where 
could wc find two Perfons who had fo t%r 
a^y the fame Ideas of God as to hold C6m<^ 
munioii in one Worfhip ? 

This wretched Pra&icc of imputing all the 
diftant Confequeflces of any Man s Opinions 
or Miftakes to him, is quite contrary to out; 
Swvom's general Rule^ Matt. 7. 12. fFhat^ 
you wtmlatkat Men Jbould do toyou^ do ye. 
even fo to them. Let thefe Obje^ors be 
plea&d to confider that doubtlefs they thenw 
(elves in fbme Parts of their Religion are guil* 
' ty of fome Errors or Miftakes in their Opi- 
nions I, for no Man s Knowledge is pcrfc^ i 
and if jttyie Errors, fliould be poflied home to 
their utmoft Confequcnces, perhaps they migh^' 
terminate in Blsjphemyy Atbetfm^ or mer^t 
Nonfenfe : But no Man would be willing tQ 
be treated in this manner hipifclf, {viz^ XQ 
have aU the utmoft Confcquenccs of his mil* 
taken Opinions be imputed to him, therefore 
be ought not to treat his Bfothers fo } accord? 
A iog to that univerfal Rule, fTkat ye would 
that Men Jbould do unto you^ that do ye air 
Jo to them. 

Now K> apply thefc things to the pselent 
-Cafe, Sappofc^ 

Sdkmto fx^ain tbeTrinitj. i8f 

. Strppofe,' for Infbnce, Timm and ^ithus 
both believe Chrift to be the true God: but 
TifMm fuppofcs him not to be Self ex* 
iftent^ becauie he iaith^ he is a Sm^ derived 
from the Father by an Eternal Generation. 
On the other hand, ^Vi&i;ix believes him to be 
^elf-ExiJlenty becaufe he is God. Mow has 
^iihus Reafon to (ay, that becauie Timen 
doth nor believe the Self Exigence c^ ChM^ 
therefore by Confeqdence he does not be- 
lieve his Divinity? Or, Should T^imon be per-^ 
mif ted to conclude, that becaufe Vithus be- 
lieves the Sclf-Exiftcncc of Chrift, thereibre 
by Coniequence he does not believe bis Son-^ 
Jbi/f Would it be agreeable cither to the 
Realbn of a Man, or to the Ctiarity of a 
Chrift ian, that thefe two Men Ihould anatbc* 
fiiatize' one another, or feclude each other 
from C-hriftian Communion becauie cf the 
C6flfccjutncc5 of theii^£)pinions, while thev 
both profefs ^ mi)ir^3in tliat ye/ks Chrifi is 
the Son of G<v^<^dhd hias^ch Conwunion in 
and \yith the Etcrn^ t^odhefad, as that both 
of thcni profefs him tty ^ true God^ and 
^oth pky him Divine' Worft^jpi. 
' Now' what I would •infer from hence is 
fhts^ that ' itiice the diffeKnt Explications of 
the Define of t^e Trinity may be fo abufed 
to giv^' fuch Occali^^hs 'for Conteft, where 
ChrHlfan$are not wife and charitable, I would 
mher exclude all tbei particular Modets 
of f xpliiiation from the. 2>riJw of Chrift itm, 


CoffmunkHy than I wm^ occlude one Ciiri^ 
ftian from the Cburcb jaf Chrifi. Where a 
Man profdTes that there 19. but one (^od, and 
tret that Father^ Sm ^md Spirit^ have fuch a 
piftindion from each other, and fuch a Com;-^ 
inunion in and with thi9 09c Godhead as reu^ 
dcrs them alUfufficient ft>r the Charader^ and 
Offices Which they fujlhin i? the Goipel, and 
pays proper Honours to them accordingly, I^ 
would never conftrain hUn to determine any 
farther upon thoiie difficult Points , of the 
Union and DiJiinitiM of the Sacre^ Three % 
of the Self'Exifience^ the Eternal Genera^ 
tion^ or Eternal Troceffion oi the Son and 
Hoi/ Spirit • Nor whether they are t^reo 
Natures united in one Godhead, or whether 
one individnal Nature onfy. 

To fum up the wbole, 'tis evident to me^ 
that the Holy Scripture itfelf, a^ I have alrea-^ 
dy proved elfewhece> lays the Strefs of our 
Salvation upon a Belief that Chrifi is the; 
Meffiah^ the appointed all-fufficient Saviour, 
a Truft in the proper Atonement or Sacri* 
fice of Chrifi for the Forgivenefs of Sins, a 
Dependence on his Gr^ce and Spirit' for L^ht 
and Holinels, and a Siihckiiifion to his Govern- 
ment, much more than it does upon any prc- 
cife and exaft Notions^ or Hypothefes concern^ 
ing his fDivine and his Human Nature % 
even tho' the Union of the %>ivini and the 
Hunidn Nature io him are in my Judgement: 
ttecefiary to render his Saivatioo compleat.^ 



Sciemi to explain tie Triuitjf. 183 

Scripture teaches us to concern ourf^lves 
about Regeneratim and Orace to be receiv- 
ed !from the Bleffe^ ^^irit^ more thai about 
the Nature or Ejfinee 0/ that Spirit which 
regenerates us. It mjd^es our eternal Intereflr 
depend ixpoa the glorious Ch^ra^ers, Offices 
and Opevarions c^ the Three Perlbns of the 
BteffM Trinity y and our refpefHve Honours 
paid to them» rather than upon^ our philoibphi^ 
Cai and exaft Acquaintance With their Inmoft 
ElTence 6r Eflences, and their perfbnal Di*" 
ftinftipns. I muft believe tteit the Great God 
will' make merciful Allowances to itncere 
Souls ' for their diflRrrent Sentiments, or for 
their Ignorance and Darknefi in ib (ublime 
and myflerious an Article, which almoft all 
Parties allow to contain fbme Unknowables 
and UnconcQivables in it. 

S E C T I O N II. 

fV^E T where Gedis pleajedto give greater 
^ degrees of Light and Knowledge^ if we 
t^m further explain thefe Myfteries of Chri^ 
Jiianity in clear Ideas and proper Language, 
it is apiece of excellent Service done to the 
^of^H of thrift. 

A 9kar and happy Explication in wiiat man- 

, nc£. ^e Father, ^01% and H^ly Spirit are to 

be concdLyed as three Te^fonal jigents, and 

as having Communion in one Goi&ead^ 

wcMild carry in it many dedrable Advantages. 

N 4 J. 


1 84}. On the Importance of any Human 

X, Th}s: ^pald bc:|ike a Ray of facrcci 
Light let into fome of the inoft d^rk and diffi-i 
cult Paffagci of the W<?rd of God. This 
would hplp us to unfold.in9Xiy Scriptures which 
gt pr^fcnt lie fedcd in Oblcucityj i or at leaft 
}$, yrould affQcd us the. true Scnfib of feveral 
Xcxts which ^yreafon of the various Eicpo-r 
fitions of them, have hitherto given but ^ cm* 
fertain Sound and' doubtful Notices of Di« 
vine Ttutlv It would clear up a large part 
of the Word.pf God to our Underftandings^ 
9nd teach ns to read the facrtd Tranfadipps 
of the Fathfft San and Spirit jn th^ 
Bible with mcsre abundant J^dificatioq* 

2* This might teach us to perform oar various^ 
Putics of A4oratiou, Faith», l^ovp, and Obcf 
dicncc to lYitfacred Three^ fb.far as Serif twrt 
' requites it^ in a more diftind and rational man- 
ner than we have hitherto done. The humble 
Chriftian would yicw ^nd iadore his heavenly 
Father^ his Saviour and his San^iifier with 
much more inward Pleafure, when he fhould 
be enabled to do it with much clearier auc^ 
more eipUcit Ideas of their idiyine Unity and 

3. Such a happy Explication of the Myftery 
of the Blejfed Trinity would vindicate this 
poArine ag^inft the Cavils of the Unbeliever 
fls well as again(lvthe Scofifbry and Infults of 
the prophane^ World* This would make it 
appipar how the Son and the iS^/'r// might be 
true Cod without injury to the Divine Honour, 
QiQodth^'^athet. * 'There 

t- . - • « -s 

Scheme to explain the Trinity^ 1 8 e 

There have been foihe Jintitrinltaraan 
yfntct^ who have dcnyM the Po/nbility of 
die' Godhead of the Son and Spirit in any 
Sffffe or Modus at all i and have preten- 
ded to prove that every Model and Manner 
of Explication of this DoArine hath fome Ab^ 
fiyrdity and Inconiiflency belonging to it.. 
Now it would be certainly of confiderablc 
Service to the Truth to exhibit fome Scheme, 
fome Manner of Explication to the World, 
wherein it is fairly confident with the Rcafon 
frf^ Thi/ig$ and the Language of Scripture, tliat 
(hie; Sfn and Spirit may have communion in 
true Godhead as well as the Father: And 
that tho^ there be but one God^ yet the divine 
^ames and Attributes may be afcribed to the 
Sacred Three^ as having Communion in thi$ 
one Godhead. 

. 4. Ttus would be a.glorious means of vin^ 
dicating the Tratejiant Religion againll the 
Charges which are brought by the Tapijis^ 
who tell us, that we refofe their Do£^rInc of 
Tranfubjtantiatian becaijife it Cec^is Incon* 
Meiit to $en(e and Reafon, and yet we be- 
lieve the Doftrine of the Trinity which is 
charged with the fame Inconfidency. We 
often find fault with, them for making the 
.Words Mll$€ry and Sipematjural an Aj}lum 
and Refuge whereby to fcreen them (elves from 
the Charge of a moft abfurd Opinion, that 
is, oi Bread becpminf^FleJb^ zndret retaining 
jhe Troperties of Bread at t be fame time. 
' They 

i86 On the Iffiportanci tff ^fiej^ Human 

They in the like manner find fault ynth us for 
making the famcWords Mj/fteryxad, ^nfer^ 
natural z. Refuge for our feiveis^ while ve pro^ 
fcfi Three difiin£t ^erforis in qne God. 

I confefs there are many things to be t&ii 
and that with great Jufticc, t6 Vindicate this 
Conduft of Troreftant Writers in the Doc^ 
trine of the Trinity^ which ean never Ctvtt 
to defend the Toptfb Dbarinc of Tranfk^ 
ft ant tat ion } for one is a Thtmc or Subjeft 
that concerns the deep things of the Divine 
Nature ; the other relates biit to Fleih and 
Bread, which are Ob)e£^s that fall entirel||^ 
within the Compa(s of our Sen(es and our 
reafoning Powers 5 and Hz can much b^er 
judge and determine nji)hat it and what ii 
vot a real loiconfiftency in the one than in the 

Yet after all it would be a vaft Advantage 
in the Defence of our KeDgion againft the AG- 
faults of the TMifts^ and it would vindicate'^ 
Chriftianity moft glorioufly in the Eyes of 
JewSy Heathens and all InJUels^ if wi could 
find fome plain, eafy^ natural and obvioos 
Account of this matter how the Sacred Three 
which are reprefciited in Scripture under di£^ 
tind Perfonal Chara^ers have a communion 
in one Godhead. 

5. I add farther, that if it were poflible to 
exhibit a Scheme of Explication which (honld 
be f6 plain, ib eafy, fo agreeable to the light 
of Nature, and yet fo happily corre^ndeht 


Scheme U explain the Trinitjf^ 187 

vrith Scripture as to qiptivate the Aflcnt of 
the Leiamect and U^nlettned at the very Pkh 

Sofal of it, what a glorkms advantage would 
le Charch of Cbrifi obtain -bf this meaM 
towards its Unity and Peace ! What a Bldfoob 
]|£nd would be put to thofefliaraefol Quarrels and 
Contentions on this Subjeft, that have in every: 
Age more or Icfs divided the Chrifiian World' 
^ laid it bleeding with many Wduikdft ^ 

There arc fome diffieolt parts of our Holy 
Religion whiph have been fb far explained by' 
dieiinited labours and Prayers of pious and 
karncd Men, that Controveriies about thcnflk 
ore^ well nigh ceafed and the Dilputes- brought^ 
to |u end. The humble Believer has been> 
enlightened and taught to unde^^d the Ar-^ 
ticks which he profeflcs : The prophane Ca-^ 
viller and the fubtil Critick have been baffiol 
by the meer Force of Argument (et in a dear 
ai)d eafy Li^ : and why may We not hope 
for the fame Succefs in this (acred Articic' 
bf the Trinitj^ by humble and laborious £n« 
quiries into the Word of God^ with a depea-' 
dance on the Aids of the Divine Spirit, wha 
is pronufed to guide us inte all Truth ? 

It muft be acl^nowledgcd indeed, there has 
no publick received Scheme been yet fo fuc« 
cef^ul to explain this Do^rine but what has 
ftveral Difficulties attending it, and has left 
roo much room for the Cavil of Unbelievers^ 
Nor have anf of thefe Schemes fatkhcrto very 
Q^uch aiSfted the unlearned Chriftian in the 


_ 1 J • » 

188 On th$ Importanct of any Human 

Praftice of. his. pevotipns^ or bleft him with 
much clearer and jufter Ideas of the matter 
than his own reading of the Bible had ^vcn 
him before.. . • 

And it o^uft be confeft alfb with Sorrow 
and Shame, f hat foine Writers have inyentcd 
or enlarged fpecial Explications of the iacred 
Dodrine with too great a NegleA of Scrip- 
tore in their Studies, They have afiefted 
to be wife in , Words without Ideas. They 
have fetfordi. their own Learned Explications 
of the DbOiriqe of the Trinit/y in founding 
Schoiaftic Phrafps: and hard Words^ with gre^t 
aflurancc ; and Jbave helped Men to talk rpuhd*. 
ly on this fublimc Subje£): with a great £x*^ 
uberance and Fluency of fuch Language as has' 
been cftablilhr /into Orthodoxy. Thisfacred, 
Dodtrine h^ )><^n too often dreft up by Aur 
thocs in abundance of I4ftaphyfical Thr^fes 
borrowed from the ^optjb Schools ^ but -withn 
out any dearer Conceptions of the Truth than 
t;heir primitive Predeceflcirs had atta\ne^/br 
i^n their mcano: Brethren po0e^ xirith-^ 
out that learned Language. 

But tho' nojttf^g has hitherto been done fo 
eiFedualiy a? oqc c^iuld wifli^ io remove . all 
Difficulty ap.d Confufu^n, j^t he is a boJd 
Man that will venture to Jif^^^ ^v^^I^^ng, 
Bar upon cric fervent Prayers and l^umble 
S^udy of the Scripture, and upon all v^^ La^ 
bdurs and Hopes of the ptci<p nt and future 
Chrlftian Ages, meerly bccaufe ttie Ag;es pa(^ 




Scheme to explain the Irimtyf, 1 891 

have not been fkvoorcd with thoie; h;ippy Hints 
whereby to. unfold thefe faaed Myfteries^ 
and. to reconcile the Difficulties that attend 


J^UT after all^ what foe ver Light at 
^Knowledge we may fuppofe our/elves 
to have attained in the Explication of this 
Jublime ^oHriney we ought not to be over^ 
folicitous to profelyte other Chriftians to out 
particular Scheme s much lefs to impofe it on 
4be Confciences of others: We Jbould ever 
take €are left by anxious Enquiries into 
things lefs necejfary^ wejhquld unhappily di^ 
vert our/elves or. others from thofe du- 
ties ana praSlical Rezards^ which we all 
awe to the Father^ Son and Spirit ^ and 
which all parties agree to be necejfary to 

It is an important I^eflbn both of natural 
and revealed Religion^ that we (hould lay out 
our greatefi Concern and Zeal on things of 
the greateft Confequence : and we have al- 
ready proved, that it is of much higher Mo^ 
ment to wait for divine Bcnefics from the 
Sacred Three, and to pay our proper refpe&ive 
Honours to the Sacred Three ^ fo far as Scrip* 
ture requires it, than to know how far they 
are the (amc, and how far they are diftia- 
giiifhcd. Indeed when we have arrived at 



190 Oh the Importance of any Hutnart 

any £uther Light in feme divine Dbfltinc, 
ve ourfctvcs may find greater Clearnel^ of 
Thought, with more Eafe, Satisfaction end 
Pleafure in the Prance of efpecial Duties } 
yet the moft enlightened Perlons ought not 
to give unneceflary and onreafonable Diftur- 
bance to all thofe who pta^life the fame Da^ 
ties, tho' they do not attain fo cle^r Iddis at 
God may have blcft and favoured them with. 
, If wp labour in our Zeal to profclytc^tte 
\Leamedto our Scheme, the moft part of thrai 
are fo deeply rooted in their old Opinions^ 
fp unmoveably eftabU(hed in their partica- 
iar Forms, fo felf-fatisfied in what they believe. 
jfo much prejudiced againft any further Lights 
that we (hall probably do nothing but awaken 
their learned Anger, to fix the Brand c^ He* 
Tijy upon us, and to overwhelm ttke Hints of 
any brighter Difcovery with ClamoursL and 
hard Names^ and drown them in Noife ^and 

If we are too folicitou^ to pcrfuade the tm- 
learned Chrifiian to come into any better 
Explication of this Do^rine tlian he has learnt 
\n his younger Years, we have the fame huge 
Prejudices tQ encounter here as in the katned 
tVwldi nor can we hope for mudi better 
Succcfs, if we attempt to change his ancient 
Opinion by a hafty and induftrious Zeal. Hard 
Names and .Reproaches are Weapons ever at 
hand, and common both to the Wife 9nd the 
tJnwife, the Greek and the 'Barbarian. Th€ 
vulgar Chriftian is as expert at them as th< 
Scholar. Befidesj 



Scheme to explain the Ttinity. k^k 

Bdidesy if he be a Perfon of weaker Uti« 
derftanding whom we tddrefs with our new 
Explication^ and we fet ourfclves tiard ae 
work to fhake his old Notions^ but in the 
mere Modus of things, we may happen to 
unhinge him, as it were, and throw ' him off 
from his Center } we may imbarrafs his Mind 
With inward Contcfts, which may be too hard 
for him j and we may tempt him to lay out 
too many of his Thoughts and Hours on 
fome particular Educations of this Doc- 
trine, on the Subjtance of which he had 
long before built his pious Pradices and De^ 
votions, tho' mingled with fome innocent 

Yet thefe accidental Inconveniences are not 
a fuffident realbn for out fupine and perpe^ 
tual Contentment with confuted Sentiments 
and unintelligible Speeches about tht Modus 
of facred Truths, if dearer Ideas arc any 
ways attainable. There are juft and ilrong 
Motives that may excite us to fearch into the 
deep things of God, and to propose all our 
Improvements in Knowledge, to the World 
ajid the Church, tho' there are no Reafons or 
Motives fufficient to impel us to impofe our 
Improved Notions on others, or to rwife 
Contehtions and Quarrels on the account of 

All our particular Illufiratians therefore; 
or clearer Conceptions of this fublime Doc* 
ttthc which God at any time may have favourc<i